An examination of Revelation 4

Introduction:

Having read the letters to the assemblies we now shift our focus from the then present issues of the wider believing community to the events that will take place in the heavens. Yeshua, manifest through His messenger, had met with Yochanan on earth in the Spirit on the Day of the L-rd; now He calls to Yochanan from the heavens and invites him to climb the heights of the heavenly Mount Zion and enter the Heavenly Temple/Mishkan (Tent of Meeting: Exodus 25, 26, 27). We are told elsewhere in the book of Hebrews that the earthly Temple/Mishkan is a shadow, a representation of its heavenly counterpart.

“We have such a high priest, who has taken His seat at the right hand of the throne of the Majesty in the heavens, 2 a minister in the sanctuary and in the true Mishkan (Tent of Meeting), which the Lord pitched, not man. 3 For every high priest is appointed to offer both gifts and sacrifices; so it is necessary that this high priest also have something to offer. 4 Now if He were on earth, He would not be a priest at all, since there are those who offer the gifts according to the Instruction; 5 who serve a copy and shadow of the heavenly things, just as Moses was warned by G-d when he was about to erect the Mishkan (Tent of Meeting); for, “See,” He says, “that you make all things according to the pattern which was shown you on the mountain.” 6 But now He has obtained a more excellent ministry, by as much as He is also the mediator of a better covenant, which has been enacted on better promises.” –Hebrews 8:1-6

Yochanan, like Moshe, is being called up the mountain (metaphorically speaking) to witness a vision of the heavenly Temple/Mishkan (Tent of Meeting).

The Text

Revelation 4:

4:1 After these things I looked, and behold, a door was standing open in the heavens, and the first voice which I had heard, like the sound of a shofar (Ram’s horn) speaking with me, said, “Come up here, and I will show you what must take place after these things.” 

This is the next step in a chronology that shifts from time to time throughout the book, relative to the perspective being adopted. Here the perspective shifts from earth in the Spirit, in the L-rd’s Day to the heavens in the Spirit.

The first, “After these things”, refers to the events that Yochanan has already witnessed and the letters that have been dictated to the messengers of the assemblies. It doesn’t mean that the letters have already been delivered, nor is there any indication in the text regarding how much time has passed. This is simply the next part of the unveiling. The first part was relative to the assemblies on earth, whereas this second shift in perspective addresses something taking place in the heavens.

“The door standing open”, is most likely symbolic of the door of salvation opened by Messiah. This same door is alluded to in the letter to the Philadelphia assembly (Rev 3:8), a door that no one can shut. This can only refer to the opening of salvation given by Yeshua to every believer.

The voice Yochanan had first heard was that of Yeshua (Rev 1:10), His voice is like the shofar (Ram’s horn) which is symbolic of the redemption of Isaac and the strength of the altar of sacrifice. The blessing for the Ram’s horn says:

“All blessing comes from You O HaShem our G-d, King of the universe, Who has commanded us to listen to the voice of the Ram’s horn.” –Siddur

This is the Word essence of HaShem, the Son, and The Ram of G-d, whose voice holds the Universe together.

“Come up here” is reminiscent of Mount Sinai and G-d’s call to Moses (Exodus 19:20, 24). Yochanan is the one New Testament writer who acts as a prophet in the Tanakh sense. The parallel is undeniable.

The second, “After these things” confirms the fact that what Yochanan is about to see is to take place in his future after the process of the delivering of the letters to the assemblies. There is no way to know how long afterward, the text does not say, “soon take place”, rather it simply says that at some point afterward the things Yochanan is about to see will take place.

As the book unfolds we will see that there is not a consistent chronology, this is why Chapter 1:19 explains, “Write what you have (past) seen, what is now (present) and what will (future) take place.” Allowing for any combination of these three.

The story of the Woman and the Dragon for example, is told in Chapter 12, and clearly begins by describing events that took place prior to the writing of the book of Revelation, and yet it is placed at a central point within the book’s chronology.

Therefore, each section of the book must be understood with reference to the wider body of historical Scripture, failing to qualify it in this manner will result in misinterpretation.

“After these things”, finds its Tanakh parallel in the text of Daniel 2:28-29, 45, where the Hebrew reads, “What will come to pass hereafter”.

2 Immediately I was in the Spirit; and behold, a throne was standing in heaven, and One sitting on the throne. 3 And He who was sitting was like a jasper stone and a ruby in appearance; and there was a rainbow around the throne, like an emerald in appearance.

Yochanan was already in the Spirit on the Day of the L-rd, there is nothing in the text up until this point that indicates he has ever been out of the Spirit. Therefore he is in the Spirit, in the Spirit. This means the perspective of the vision is shifting. He has been in the Spirit and viewing the present and ongoing predicament of the assemblies on earth, now he is being called up in the Spirit to experience a paradigm shift which will enable him to view the heavenly Mishkan (Meeting Tent/Temple/Tabernacle). This is the very same thing that Moses did, leaving the tribes of Israel at the base of the mountain, he climbed up to meet with HaShem.

Yochanan’s description of The One seated on the heavenly throne is a familiar one, it’s a reflection of a number of Tanakh passages.

“I saw Hashem sitting on a throne, lofty and exalted, with the train of His robe filling the temple.” –Yishaiyahu/Isaiah 6:1

“Now above the expanse that was over their heads there was something resembling a throne, like sapphire in appearance; and on that which resembled a throne, high up, was a figure with the appearance of a man.27 Then I noticed from His waist and upward something like glowing metal that looked like fire all around within it, and from His waist and downward I saw something like fire; and there was a radiance around Him.” –Ezekiel 1:26-27

The Scripture describes G-d as invisible, immutable, dwelling in unapproachable light. This is why He is explained using metaphors like light and colour, precious stones, rainbows and so on.

“He who is the blessed and only Sovereign, the King of kings and L-rd of lords, 16 who alone possesses immortality and dwells in unapproachable light, whom no man has seen or can see. To Him be honour and eternal dominion! Amen.” –1 Timothy 6:16

“He is the image of the invisible G-d, the firstborn of all creation.” –Colossians 1:15

“For since the creation of the world His invisible attributes, His eternal power and divine nature, have been clearly seen, being understood through what has been made, so that they are without excuse.” –Romans 1:20

The jasper (earthy red) and ruby (bright red) speak of atonement, redemption and reconciliation.

The rainbow like an emerald almost seems like a contradiction in terms, however if we look at these symbols as parts of a whole we’re able to glean their full meaning.

The rainbow is one of the most powerful covenant symbols of the Tanakh. It is significant because it is a covenant symbol given to all humanity prior to the giving of the Torah at Sinai. The rainbow is seen by some as a symbol of the bridge between G-d and humanity, made possible by sacrifice, cleansing and rebirth. It appears in the clouds (A symbol of the Divine presence) and is a refraction of pure white light, which represents the immutable holiness of HaShem.

The account of Genesis 9 explains that the rainbow is a covenant sign given to Noah and his descendants and to all the living creatures of the earth. In Judaism Noah is considered a type of second Adam, one who represents all humanity. For those of us who accept Yeshua as the true second Adam, this typing of Noah makes sense. Yeshua purchased the freedom of all who would sail with Him.

The general moral obligation of all humanity is found in the story of humanity’s rebirth through the flood. The seven colours of the rainbow correspond to the seven Noachide laws incumbent upon every human being. They also reflect the attributes of the Spirit of G-d and the unity of the sevenfold light of G-d, keeping in mind that all the colours of the rainbow are the result of refracted white light.

Noachide laws:

“The children of Noah were commanded with seven commandments: [to establish] laws, and [to prohibit] cursing God, idolatry, illicit sexuality, bloodshed, robbery, and eating flesh from a living animal (Sanhedrin 56a; cf. Tosefta Avodah Zarah 8:4 and Genesis Rabbah 34:8).”

1.     Do not deny God.
2.     Do not blaspheme God.
3.     Do not murder.
4.     Do not engage in incest, adultery, pederasty or bestiality, as well as homosexual relations.
5.     Do not steal.
6.     Do not eat of a live animal.
7.     Establish courts/legal system to ensure law and obedience.

These laws were condensed by the early Jewish Church fathers in Jerusalem, who sent them via Shaul/Paul the apostle as instructions for new Gentile believers (Acts 15:29; 21:25).

Each of the colours of the rainbow are made up of the three primary colours: a. Red (Redeemer: Father) b. Yellow (Life Giver: Son) c. Blue (Heavenly Comforter: Holy Spirit), and have illuminating symbolic significance:

1.)    Red: Redemption - blood (Ex 27:16; Heb 9:13-14, 22), sacrifice (Eph 5:2), sin (Isaiah 1:18), Redemption (1 Peter 1:18)
2.)    Orange: Separation - Isa 48:4 (Iron neck); Eze 24:6 (rust), Psalm 2:9; Rev 19:15
3.)    Yellow: Life – man (Gen 2:7), Eternal life (Jn 1:4), Glory (Gen 1:4; Num 14:10; Hebrew 1:3), Light (Job 33:30; Jn 1:9)
4.)    Green: New Life – Garden of Eden (Gen 1:11-13, 2:8, 15)
5.)    Blue: Heavens (Waters of the sky) – (Jn 6:31, 33, 38), Righteousness of G-d (Ex 27:16)
6.)    Indigo: Atonement/Covering – (Gen 7:19; Lev 17:13; Psalm 32:1, 147:8)
7.)    Violet: Royalty/Judgement – (Ex 27:16; Esth 8:15; Matt 21:5-11)

The Seven attributes of the Spirit:

1.       Rest
2.       Wisdom
3.       Understanding
4.       Counsel/comfort
5.       Strength/life
6.       Knowledge
7.       Awe

“And rest (1) will come on him via the Ruach (Spirit) of HaShem,

The spirit of wisdom (2) and understanding (3),
The spirit of counsel (4) and strength (5),
The spirit of knowledge (6) and the Awe (7) of HaShem.” –Yishaiyahu/Isaiah 11:2

The “appearance as of Emerald”, (Green), signifies the creation and new life purchased by Yeshua, He is seen here as being echad (one) in the G-d-head, reflecting the attributes of the Spirit of HaShem.

4 Around the throne were twenty-four thrones; and upon the thrones I saw twenty-four elders sitting, clothed in white garments, and golden crowns on their heads.

The Hebrew equivalent, “Zakane”, elder, literally means, “Bearded ones”.

The “twenty four elders” represent the divisions of the priesthood (1 Chronicles 24:7-18), and the sum of the heads of the 12 tribes of Israel and the 12 Talmidim (Disciples) of Yeshua. They are representatives of the whole of humanity (as alluded to in the symbolism of the rainbow), rulers who submit their crowns to and bow before G-d, denoting His rule over all things. Their white garments are the righteous actions of the kingdom of priests washed in Yeshua’s blood and made pure (White).

The Talmud speaks of the tzidukim (righteous ones) in the World to Come (Olam Habah), saying:

“In the Olam Habah (World to Come)… the tzidukim (righteous) sit with their crowns upon their heads and feast on the Shekinah (feminine light glory of G-d).” –B’rakhot 17a

5 Out from the throne come flashes of lightning and sounds and peals of thunder. And there were seven lamps (lampas: single flame) of fire burning before the throne, which are the sevenfold Spirit of G-d;

“The flashes of lightning and peals of thunder” mirror the events of Sinai (Exodus 19:16-19), and reflect the symbolic poetry of G-d’s coming in power to deliver His people, ethnic Israel (Psalm 18:12-15; 77:18).

“The seven lamps” are the individual lamp heads that make up the Temple/Mishkan Menorah. The Greek here is “lampas”, meaning a single flame rather than, “luchnia”, meaning candlestick/Menorah. These lamps represent the Shekinah (feminine glory) of G-d as seen represented in the Menorah. This is the original Temple Menorah of the heavens whose pattern was copied in the setting up of the Mishkan by Moses.

As mentioned previously, the Sevenfold Spirit of G-d is the Ruach Ha-Kodesh (The Holy Spirit).

6 and before the throne there was something like a sea of glass, like crystal;

“Moses and Aaron, Nadab and Abihu, and the seventy elders of Israel went up10 and saw the G-d of Israel. Under his feet was something like a pavement made of lapis lazuli, as bright blue as the sky. 11 But G-d did not raise his hand against these leaders of the Israelites; they saw G-d, and they ate and drank.” –Exodus 24:9-11 (Ezekiel 1:22, 26)

and in the centre and around the throne, four living creatures full of eyes in front and behind. 7 The first creature was like a lion, and the second creature like a calf, and the third creature had a face like that of a man, and the fourth creature was like a flying eagle. 8 And the four living creatures, each one of them having six wings, are full of eyes around and within;

These four living creatures closely resemble the Cherubim of Ezekiel’s vision (Ezekiel 1:5-11; 10:12, 14-15). The key difference being that the four living creatures of Ezekiel’s vision each had four heads mirroring the creatures of Rev 4:7-8, whereas the four creatures in Rev 4:7-8 each have a single head according to the likeness described.

Ezekiel, like Yochanan, is unique among the prophets’ in that his writing begins with a first person autobiographical narrative. Both Ezekiel and Yochanan are recording their visions while in captivity and both are taken in the Spirit to gaze upon the Heavenly Temple and throne room of G-d.

The four living creatures (Cherubim) represent the four Cherubim of Solomon’s Temple, two are fashioned into the lid of the Ark of the Covenant as guardians of the mercy seat and two are made to stand as guardians of the Inner Sanctuary (Exodus 25:18-22; 37:7-9; 1 Kings 6:23-28; 1 Chronicles 3:10-14).

The Hebrew word Cherub has no known root, however etymologists link its meaning to an Assyrian word used to name similar creatures, and theorize that the ancient Hebrew root probably had similar meaning. The best guess at its meaning is: Mighty, Approacher, Bringing Blessing. Unlike certain other messengers of HaShem who sometimes appear in humanoid form, the Cherubim are always winged and have an appearance that mirrors specific earthly creatures.

The eyes in front and behind represent their ability to see everywhere and to be able to see both the future and the past (because they dwell with G-d outside of time). Their wings represent protection and flight; and the eyes beneath their wings keep a loving eye on the people of G-d and a vengeful eye on the enemies of G-d.

Each of the faces represent attributes of G-d and aspects of His rule:

1.)    Lion (Royalty): King of beasts, fierce hunter
2.)    Calf/Ox (Strength): Domestic, provider
3.)    Man/Adam (Messiah): G-d’s appointed ruler on earth
4.)    Eagle (All seeing): Mightiest of birds, bird of prey, sees all from a lofty height

and day and night they do not cease to say,
“Holy, holy, holy is HaShem G-d, the Shaddai (Almighty), who was and who is and who is to come.”

This passage is known in Judaism as Kedushah and is part of the third paragraph of the Amidah (Standing prayer).

“I saw HaShem, high and exalted, seated on a throne; and the train of his robe filled the temple with glory. 2 Above him were seraphim, each with six wings: With two wings they covered their faces, with two they covered their feet, and with two they were flying. 3 And they were calling to one another:

“Holy, holy, holy is HaShem Shaddai (L-rd Almighty);
    the whole earth is filled with His k’vod (glory).” –Yishaiyahu/Isaiah 6:1-3

It’s interesting to note that while the living creatures depicted mirror the Cherubim of Ezekiel’s vision, it is in fact the Hebrew Seraphim that is used to describe the creatures who sing the Kedushah of Isaiah 6:2-3. Why is that?

Seraphim: Comes from the Hebrew root, “Sarap” meaning to burn. It is thought that the title Seraphim is a generic title for angelic winged messengers that burn like flames but are not consumed. This means that both a Cherub and a Malakh (humanoid messenger) can qualify as Seraphim (Plural of Seraph).

The overall meaning derived from the root “Sarap” is, “Burners, Destroyers”. This may be where Psalm 104:4 finds its inspiration: “He makes winds his messengers, flames of fire his servants.”

The phrase, “Who was and is and is to come”, is an expansion of the Divine name (Exodus 3:14-15) and connects The Father and the Son to the refrain. The Aramaic Peshitta of the New Testament directly translates the Hebrew, “Ehyeh asher ehyeh”, meaning, “I AM that I AM”.

9 And when the living creatures give k’vod (glory) and honour and thanks to Him who sits on the throne, to Him who lives forever and ever, 10 the twenty-four elders will fall down before Him who sits on the throne, and will worship Him who lives forever and ever, and will cast their crowns before the throne, saying,
11 “Worthy are You, our HaShem and our G-d, to receive glory and honour and power; for You created all things, and because of Your will (Yeshua) they existed, and were created.”

Here it is The Father Who is being worshipped (though the Son is represented in the emerald and is indeed part of the G-d-head). The Son is worshipped using similar words in Revelation 5:9-14. Part of the reason for the distinction is to show Yeshua as G-d with us by using comparative terms to reveal Him as lord (master) and G-d (The Son). John 1 describes Yeshua as the thought and word essence of creation, thus linking Him to the praises offered in this refrain. Therefore the, “will” of this psalm is in fact Yeshua.

“You created all things, and because of Your Yeshua they existed, and were created.”

© 2015 Yaakov Brown

An examination of Revelation 3

Introduction:

As the letters continue, the familiar refrain forms a rhythm for the listener, “I know your deeds”. The only exceptions have been Smyrna (mourning), “I know your afflictions” and Pergamum (Pride), “I know where you dwell”. These exceptions tell us two things: first, in affliction we simply trust in G-d out of an inability to act, second, where we dwell doesn’t have to affect who we are. In all other cases our actions, be they right or wrong, are an indication of the focus of our core being. Hence, Yeshua doesn’t say, “I know your thoughts” or, “I know your plans” rather He says, “I know your deeds”, because our deeds are either the result of our own thoughts and plans or they’re a result of His thoughts and plans at work in us.

The Messiah continues to name that aspect of His character which is most relevant to the body of believers in question, He continues to reflect the issues associated with the names of the assemblies back to them. In the mirror of His truth the darkness is illuminated and shown for what it really is. Yeshua speaks warning, not with the intention of destruction but with the hope of reconciliation. He disciplines those He loves, the wrath of G-d is born in the soil of love.

These last three letters follow the odour of sin (Thyatira) with the façade (Sardis) of self-deception, then through love offer an opportunity for faithfulness (Philadelphia) prior to the coming judgement (Laodicea):

1.)    Thyatira, “Odour” (Consequence of Sin)
2.)    Sardis, “Deep orange/red” semi-precious stone used in making jewellery (façade)
3.)    Philadelphia, “Brotherly love” (love & Faithfulness)
4.)    Laodicea, “People under Judgement” (Judgement)

The one who has ears to hear will be clothed in white, named with belonging and given a seat beside the King.

The Text Revelation 3:

3:1 “To the messenger of the assembly in Sardis (façade) write:
He who holds the sevenfold Spirit of G-d and the seven stars, says this:

Sardis derives its name from the Greek for a reddish semi-precious stone used in costume jewellery. The symbolic meaning presents a façade, the illusion of costly beauty. It was the capital of the ancient kingdom of Lydia and a city of great wealth.

Yeshua names Himself as, “He who holds the sevenfold (Holy) Spirit of G-d,” an allusion to the fact that the Ruach Ha-Kodesh is imparted by the Father and the Son in order to bring glory to the testimony of the Son and in turn to The Father.

He also names Himself as, “the one who holds the seven stars,” that is, the messengers of the assemblies. The messengers and the message they bring are secure and unwavering, maintained in the right hand of Yeshua’s strength.

‘I know your deeds, and that you have a reputation for being alive, but you are dead.

The symbolism is rich, just as the name of the city itself denotes a pretence, so too the illusion of wealth and prosperity cover the spiritual sickness beneath. The makeup is covering up the signs of a life threatening condition.

This can be seen in our own lives when we take on the false theological doctrines of prosperity teachers and claim absolute authority over healing based on the magical use of communion. These are pretence and are soon exposed by the reality of poverty and sickness. Many religious people give generously to charities and advocate for social justice groups, but beneath the façade are the dark motives of acclaim and false humility. We have foolishly elected to believe that we are rich because we are deserving and so G-d has blessed us, when in fact we are the poorest of people, temporarily satisfied by an illusion.

A reputation is formed before an audience of human beings, but G-d sees the intent of the core being. As a community of believers we can’t hide our motivations from HaShem.

2 Wake up and stay awake, strengthen and turn with resolve toward the remnants of your faith, which were about to die; for I have not found your deeds full in the sight of My G-d. 

Waking is a response to the presence of light and sleeping is the act of escaping from the absence of it.

This exhortation is familiar to ethnic Israel, the prophet Isaiah reminds her of the future hope of the resurrection with the same words. This warning is just that, a warning intended to inspire repentance.

“Your dead will live;
Their corpses will rise.
You who lie in the dust, awake and shout for joy,
For your dew is as the dew of the dawn,
And the earth will give birth to the departed spirits.” –Yishaiyahu/Isaiah 26:19

When bright light—in this case Yeshua, The Light of the Universe—shines on the closed eyes of a sleeping person they can’t help but wake up: the question is, will a person choose to stay awake? In order to stay awake, a person prone to sleep must act, by acting the heart is stirred and the day is used for good purpose. The congregation of Sardis has slept too long, so much so that only a small remnant of true faith is available to them. Therefore Yeshua exhorts them to wake, stay awake and act in righteousness to dissolve their spiritual façade in the strength of the living Word.

”Do not participate in the unfruitful deeds of darkness, but instead expose them; 12 for it is disgraceful even to speak of the things which are done by them in secret. 13 But all things become visible when they are exposed by the light, for everything that becomes visible is light. 14 For this reason it says,

“Awake, sleeper,
And arise from the dead,
And Messiah will shine on you.” (Isaiah 60:1)

“Arise, shine; for your light has come,
And the glory of HaShem has risen upon you.” –Yishaiyahu/Isaiah 60:1

15 Therefore be careful how you walk, not as unwise men but as wise,16 making the most of your time, because the days are evil. 17 So then do not be foolish, but understand what the will of the Lord is.” –Ephesians 5:11-18  

Notice that Yeshua is compared to YHVH by Shaul/Paul, the writer of the letter to the Ephesians.

I have not found your deeds full in the sight of My G-d. Deeds that are not full are empty.

3 So remember (zakhor) what you have received and heard; and keep it, and return (tishuvah). Therefore if you do not wake up and stay awake, I will come like a thief, and you will not know at what hour I will come to you. 

When we take time to remember (zakhor) what G-d has done, we become aware of what He is doing and find hope in what He has promised He will do. In this case that hope is in the resurrection and the Olam Habah (World to come).

Yeshua repeats the phrase, “wake up and stay awake,” emphasising the immediacy of the situation. This is compounded by the phrasing, “I will come like a thief” which draws on the imagery of His second coming (Mtt 24:42-50; Lk 12:39-46; 1 Th 5:2-8; 2 Peter 3:8-13—Day of the L-rd), but here denotes a temporal judgement that will take place prior to the final judgement unless the assembly in Sardis repents.

4 But you have a few people in Sardis (façade) who have not soiled their garments (are authentic); and they will (future tense) walk with Me in white, for they are deserving. 

Yeshua never makes a blanket judgement. Like the Father, He is just and rewards all according to their deeds. There are those in Sardis who have not dirtied the garments of their good deeds with the pretence of prosperity and false humility, these few are promised that they will continue walking with Messiah in the white garments of their righteous actions. They have been redeemed by Yeshua and as a result they act out of love by doing what is right before G-d. This is the counterpoint to the empty deeds of their pairs. The deeds of the righteous are full in the sight of G-d.

White clothes are used throughout the Scriptures as a symbol for the righteous deeds of the people of G-d (Rev 3:18, 4:4, 6:11, 7:9-14, 16:15, 19:8-14; Isaiah 61:10; Eph 2:10).

These white garments (deeds motivated by Messiah in us) are contrasted against the, “filthy rags” (the appearance of good deeds) described in Isaiah 64:5 (6).

“For all of us have become like one who is unclean,
And all our righteous deeds are like used menstrual rags;
And all of us wither like leaves,
And our perversity, like the wind, takes us away.” –Yishaiyahu/Isaiah 64:6

5 He who overcomes (in Me) will be clothed in white garments; and it’s not at all possible for Me to blot out his name from the book of life, and I will confess his name before My Father and before His angels/messengers. 6 He who has an ear, let him hear what the Spirit says to the assemblies.’

It’s essential to a holistic understanding of the Scriptures that we read, “The person who overcomes” as, “The person who overcomes in Messiah”.

As a result of this illuminated understanding we’re able to better understand what follows, that is, that the white clothing (good deeds) are a result of our having overcome in Messiah. The clothing is not a reward, rather it is the appropriate attire for those who belong to the culture of the Kingdom.

The book of life is referred to in Exodus 32:32-33; Psalm 69:28 and Daniel 12:1.

It is not the one who does good deeds who is securely etched into the book of life, rather it is the one who has overcome in Messiah. This same person will be announced before the Father and His messengers, celebrated before the community of G-d like a Jewish boy at His Bar Mitzvah. (Mtt 10:32-33; Luke 12:8-9; John 10:3)

Therefore, in much the same way that it is impossible for G-d to sin—because it goes against His character—it is also impossible for those who have overcome in Messiah to be blotted out of a book in which their names are written in Messiah’s eternal blood.

7 “And to the messenger of the assembly in Philadelphia (Brotherly love & Faithfulness) write: The holy One (Ha-Kadosh), Who is true, Who has the key of David, Who opens and no one will shut, and Who shuts and no one opens, says this:

Philadelphia, the city of brotherly love has a faithful assembly of Messiah followers and is unique among the seven assemblies because this congregation receives only praise from Yeshua.

“The Holy One”, Ha-Kadosh in Hebrew, is a term that refers to G-d Himself. The Talmud and prayer book (siddur) refer to G-d in this way, as do a number of other prominent Jewish historical writings. It is common in Judaism to refer to G-d as, “Ha-kadosh, barukh hu” (The Holy One blessed is He). Acts 6:10 uses this phrase to designate G-d the Father, here however the phrase is used by Yeshua to describe Himself, there is therefore no need to add the, “blessed is he” because G-d with us need not call Himself blessed.

“Who is true” The Scriptures also refer to G-d as the G-d of truth (Psalm 31:5; Isaiah 65:16; Romans 1:25; 3:7). Here Yeshua uses this phrase to name Himself. This also relates to Rev 1:5, which describes Yeshua as the faithful witness.

“Who has the key of David, Who opens and no one will shut and Who shuts and no one opens”

Yeshua is quoting Yishaiyahu/Isaiah the prophet, who prophesied some 600 years prior to the recording of the Revelation:

Eliyakim (G-d Who rises) the son of Hilkiyah (A part of YHVH), is given the key to the house of David (Beloved):

“Then it will come about in that day,
That I will summon My servant Elyakim (G-d Who rises)  the son of Hilkiyah (A part of YHVH),
21 And I will clothe him with your tunic
And tie your sash securely about him.
I will entrust him with your authority,
And he will become a father to the inhabitants of Jerusalem (Flood of Peace) and to the house of Judah (Praise).
22 “Then I will set the key of the house of David (Beloved) on his shoulder,
When he opens no one will shut,
When he shuts no one will open.” –Yishaiyahu/Isaiah 22:20-22

Isaiah is speaking of the kingdom and authority of David being taken back from an illegitimate ruler and given to Elyakim (G-d Who rises), whose name reflects the nature of the Messiah King Who will reign over Judah, Israel and the nations.

Therefore, “The key of David” is the key that unlocks all earthly authority. It is the key of the beloved of G-d, Yeshua the rightful King of Israel.

The opening and shutting is under the immutable governance of the One Who holds the key of David. This means that the open and shut doors are a matter of firm resolve on the part of the Messiah, within the plans of the Father G-d.

8 ‘I know your deeds. Behold, I have put before you an open door which no one can shut, because you have little strength, and have kept My word, and have not denied My name. 9 Behold, I will cause those of the synagogue of Satan, who say that they are Jews and are not, but lie—I will make them come and bow down at your feet, and make them know that I have loved you.

As in the other letters the deeds of the community are acknowledged. In this case they’re deeds of righteousness performed in spite of affliction and limited resources. Yeshua affirms the unchangeable future hope that He has laid out before them, an open door to the Olam Habah that no one can shut.

The phrase, “you have little strength” could be read, “you have little wealth”. Though they were weak in worldly wealth they were strong in the Word and the Name of Yeshua.

Yeshua also promises imminent judgement against those Gentiles who have lied about being Jews and are teaching false doctrine and persecuting the assembly of believers in Philadelphia. The good news is that the judgement will bring about repentance on their part and that the final outcome will be that they submit to the authority (Key of David) of those who are following Messiah diligently.

This is reminiscent of the prophetic words of the Tanakh regarding the humbling of the nations before ethnic Israel:

“The sons of those who afflicted you will come bowing to you,
And all those who despised you will bow themselves at the soles of your feet;
And they will call you the city of HaShem,
The Zion of the Holy One of Israel.” –Yishaiyahu/Isaiah 60:14

(See also: Isaiah 45:14, 49:23, 60:14 and Ezekiel 36:23, 37:28).

It’s possible that the assembly of Philadelphia had a large number of ethnic Jewish members who would receive the repentance of those Gentiles who had lied about being Jewish and had participated in the assembly of Satan. This acknowledges the legitimate role of ethnic Jewish Messianic believers as guides and older brothers to their Gentile counterparts.

10 Because you have kept the word of My perseverance, I also will keep my eye on you and guard you from the hour of trial, that hour which is about to come upon the whole world, to test those who dwell on the earth. 11 I am coming quickly; hold fast what you have, so that no one will take your crown. 

“The time of trial” which is coming on the world is spoken of in the Tanakh:

“Now at that time Michael, the great prince who stands guard over the sons of your people, will arise. And there will be a time of distress such as never occurred since there was a nation until that time; and at that time your people, everyone who is found written in the book, will be rescued.” –Daniel 12:1

The phrase, “keep you from the hour of trial” is best rendered, “I also will keep my eye on you and guard you from the hour of trial” meaning that those being kept are being shielded/rescued from the trial that the people of the earth will undergo (9:4) and will be warned to flee the impending judgement (18:4).

“Come upon the whole world”: In this context the equivalent Hebrew phrase, “Yoshvei ha-aretz” is understood to reflect the meaning of Isaiah 26:18 which means all human beings except those who are devoted to G-d. In other words, those who follow the beast/Satan (13:3, 8) and have refused to return to G-d. This means that the pagan world will be put through trial by experiencing G-d’s judgement upon the earth (Chapters 6-18). Some will respond to the trial by repenting (11:13), which is the desire of HaShem (1 Peter 3:9); but many will not (9:20-21; 16:8-11, 21).

“I am coming without delay” seems to indicate the immediate judgement of the assembly of Satan. The crown is a competitors laurel given to participants of the Roman games. Here it symbolizes a believer’s commitment to completing the race (2 Timothy 4:7).

12 He who overcomes (in me), I will make him a pillar in the temple of My G-d, and he will never leave it again;

The obvious parallel to the pillars of Solomon’s temple is full of rich meaning for the believer of Philadelphia. This is a promise of eternal glory and established strength in Yeshua. This everlasting spiritual strength is the counterpoint to the weakness in earthly wealth which is temporary.

“He set up the pillars at the porch of the nave; and he set up the right pillar and named it Yachin (He will establish), and he set up the left pillar and named it Boaz (In him is strength).” –1 Kings 7:21


The pillars of Solomon’s temple were fashioned from bronze by Huram Abi (faithful Witness of My Father), an obvious allusion to Yeshua, Who is named the, “faithful witness” in revelation 1:5.

”Huram Abi (faithful Witness of My Father), fashioned the two pillars of bronze; eighteen cubits was the height of one pillar, and a line of twelve cubits measured the circumference of both.” –1 Kings 7:15

This is a wonderful allegory for our relationship in Messiah, like Hiram Abi it is Yeshua the faithful witness of our Father G-d, Who has fashioned us to be pillars in His Father’s House.

The bronze pillars seen here as the righteous children of G-d are also linked to the feet of bronze as from a furnace, belonging to Messiah, as described in Revelation 1:15; 2:18. We are the functioning body of Messiah on earth (Hence feet), tested by fire and proven as bronze pillars.

“You also, as living stones, are being built up as a spiritual house for a holy priesthood, to offer up spiritual sacrifices acceptable to G-d through Yeshua our Mashiyach.” –1 Peter 2:5

and I will write on him the name of My G-d, and the name of the city of My G-d, the new Jerusalem (flood of peace), which comes down out of the heavens (Third heaven outside of time and space) from My G-d, and My new name. 13 He who has an ear, let him hear what the Spirit says to the assemblies.’

The New Yerushalayim (Downpour of Peace) will descend from the third heaven outside of time and space and will be presented with its inhabitants as the bride of Messiah (Rev 21:2). G-d Himself will be the temple and light of the city and believers will be its pillars.

The names we bear indicate who we belong to. In the Torah G-d placed His name on the ethnic people of Israel, commanding Aaron the High Priest to bless them (Numbers 6:24-27). Those who are faithful to Messiah Yeshua will bear the Name of G-d (Rev 22:4) and the Name of the Messiah (Rev 14:1), including Yeshua’s own new Name (Rev 2:17, 19:12). In opposition to this the followers of the Beast will bear His Name (Rev 13:17), indicating that they belong to the Evil One.

On his forehead the High Priest of Israel would wear a gold plate that read, “Kadosh”, Holy. This represents the fact that both the Priest and the people of Israel are “Kadosh lecha HaShem”, Holy unto G-d”. This is true of all who admit their guilt before G-d and accept Messiah’s saving sacrifice. He has become our Great High Priest, we belong to Him and bear His name. He is our G-d, not because He belongs to us but because we belong to Him.

1.)    The Name of My G-d: we belong to the Father
2.)    The Name of the City of My G-d: we are citizens of the New Jerusalem
3.)    My New Name: we belong to Messiah and His illuminated identity

14 “To the messenger of the assembly in Laodicea (People under Judgement) write:
The Amen, the faithful and true Witness, the Beginning of the creation of G-d, says this:

The congregation of Laodicea are a people under judgement. In contrast to Philadelphia who received only praise, Laodicea receives only rebuke.

Rav Shaul/Paul the apostle worked hard for the assembly of Laodicea (Colossians 2:1, 4:13) and considered them brethren, writing them a letter (Colossians 4:15-16). It is interesting to note that we have no copies of this lost letter, perhaps an indication of how little respect it was given. The letters written by Shaul to the other congregations were carefully copied and distributed by the early Ecclesia. Laodicea’s Pauline letter stands in stark contrast.

The Amen: The Hebrew word, “Amein” shares the same Hebrew root as emunah (faith) and is also connected with the word emet meaning “truth.” The meaning it expresses is of established trust, acceptance, and agreement. Many translate it, “So be it”, or, “So say we all”.

Amen is found in a number of different contexts in the Hebrew Bible (Numbers 5: 22; Deuteronomy 27: 15; 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26; I Kings I: 36; Isaiah 65: 16; Jeremiah II: 5; 28: 6; I Chronicles 16: 36; Nehemiah 5: 13; 8: 6; Psalms 41: 14; 72: 19; 89: 52; 106: 48).

A late second-century teacher in the Talmud takes the initial letters of amen to represent, “el melekh neeman”, (G-d, Faithful King.) This reflects Yeshua’s descriptions of Himself in Revelation 1:5, 3:7.

A later Jewish commentator of the siddur (prayer book) interprets the initial letters homiletically as, “ani moser nafshi,” (I offer up myself as a sacrifice). A clearer description of the life of Yeshua we could not find.

“Because he who is blessed in the earth
Will be blessed by the G-d of Amein (truth);
And he who swears in the earth
Will swear by the G-d of Amein (truth);;
Because the former troubles are forgotten,
And because they are hidden from My sight! –Yishaiyahu/Isaiah 65:16

Yeshua is the faithful (emunah) witness to the truth (emet), the agreement (Amen) with HaShem (Rev 1:6)

The faithful and true Witness: Revelation 1:5

The Beginning of the creation of G-d: The Greek archay, “ruler, beginning” is similar to the Hebrew, Rosh, “Head, First” which affirms Yeshua’s role as the D’var (Word) of John 1:1. This title Names Messiah Yeshua as the uncreated Son of G-d Who was in the beginning with G-d and Who is G-d with us. Yeshua is both the author and ruler of creation, the Word essence of the Father.

Therefore to the Laodiceans Yeshua is the:

1.)    Amen: He agrees with G-d that their spiritual condition is shameful
2.)    Faithful and true witness: His testimony concerning them cannot be refuted
3.)    The Beginning and the Ruler of G-d’s creation: Able to bring judgement against them if they don’t return to G-d

15 ‘I know your deeds, that you are neither cold nor hot; I wish that you were cold or hot. 
16 So because you are lukewarm, and neither hot nor cold, I will vomit you out of My mouth. 

First we note that neither hot nor cold are bad things. Yeshua wishes that the Laodiceans were either hot or cold, Yeshua would never wish someone to be cold toward G-d in a faith sense, and therefore this cannot refer to the fire of those with zeal and the coolness of those without it.

Second, there were medicinal hot springs in nearby Hierapolis and fresh water tributaries in the surrounding area. This could indicate that Yeshua desires that the assembly of Laodicea provide healing to the spiritually sick and the life giving water of Yeshua to the spiritually thirsty.

Third, the position between hot and cold is a place of compromise. Faith in Yeshua is marked by an uncompromising commitment to Him as King of the Universe. Therefore to be lukewarm is distasteful to Him.

The Greek emeho means to, “vomit”. This is a fierce metaphor, there is no room for compromise in the assemblies of G-d.

17 Because you say, “I am rich, and have become wealthy, and have need of nothing,” and you do not know that you are wretched and miserable and poor and blind and naked, 

The purpose of Yeshua’s exhortation is repentance (18-20). The physical wealth and self-sufficiency of the Laodiceans is compounded by the spiritual beliefs they have adopted in light of what they see as prosperity. They claim to be spiritually rich, self-made and self-sufficient. Each of these beliefs stands in direct opposition to the Gospel of Messiah.

”Come now, you who say, “Today or tomorrow we will go to such and such a city, and spend a year there and engage in business and make a profit.”14 Yet you do not know what your life will be like tomorrow. You are just a vapour that appears for a little while and then vanishes away. 15Instead, you ought to say, “If the Lord wills, we will live and also do this or that.” 16 But as it is, you boast in your arrogance; all such boasting is evil.” –Yaakov/James 4:13-16

“And Ephraim said, “Surely I have become rich,
I have found wealth for myself;
In all my labours they will find in me
No iniquity, which would be sin.”
9 But I have been HaShem your G-d since the land of Egypt;
I will make you live in tents again,
As in the days of the appointed festival.” –Hosea 12:9-10

The boasting of the self-made men of the Messianic Jewish Diaspora, is rebuked by Yaakov/James as a representation of their failure to trust in G-d’s provision.

The result of Ephraim’s pride was that G-d returned him to desert wandering.

From Yeshua’s perspective the Laodiceans are wretched rather than rich, miserable and poor rather than wealthy, and naked rather than in need of nothing. In fact they were in great spiritual need. Perhaps we are in the same position today?

18 I advise you to buy from Me gold refined by fire so that you may become rich, and white garments so that you may clothe yourself, and that the shame of your nakedness will not be revealed; and eye salve to anoint your eyes so that you may see. 

Yeshua is gentle here, He offers advice, instruction, rather than commanding the assembly. A righteous groom would never force Himself on his bride to be, the wedding chamber is sacred.

Yeshua uses the term, “buy” as a means of countering the, “buying” power of the Laodiceans: He doesn’t intend to infer that the gifts of G-d can be purchased, on the contrary His point is, “You can’t buy these spiritual things with your worldly wealth” (Rev 22:17; Isaiah 55:1; Romans 3:24).

“Hey! Everyone who thirsts, come to the waters;
And you who have no money come, buy and eat.
Come, buy wine and milk without money and without cost.” –Yishaiyahu/Isaiah 55:1

Laodicea was known for its prosperous trade guilds and had a famous medical college where, “Phrygian powder” was refined and used to make an eye salve. It also boasted an extensive textile industry.

The Laodicean assembly boasted:

1.)    I’m rich (from my own business dealings)
2.)    I’m wealthy (from medicinal profiteering)
3.)    I’m in need of nothing (I have all the modern clothing I could want)

Yeshua says:

1.)    You’re wretched (because you have trusted in your own ability)
2.)    Miserable and poor (because your wealth is temporary)
3.)    Blind and naked (because you have chosen not to see Me and have failed to clothe yourself with the righteous deeds of the saints)

Yeshua offers a way of return (tishuvah):

1.)    Buy from me (without money) Gold refined by fire (a metaphor for refining and purifying from sin, Proverbs 27:21).
2.)    Eye salve that will heal your spiritual blindness
3.)    White clothing (the righteous deeds of the faithful)

19 Those whom I love, I rebuke and discipline; therefore be zealous and return.

Yeshua loves the errant Laodicean Ecclesia, His purpose is to discipline them and reconcile them to the Father.

“Blessed is the man whom You chasten, O Hashem,
And whom You teach out of Your law;” –Tehillim/Psalm 94:12

“I know, O HaShem, that Your judgments are righteous,
And that in faithfulness You have afflicted me.” –Tehillim/Psalm 119:75

”For those whom HaShem loves He disciplines,
And He scourges every son whom He receives.” –Hebrews 12:6

20 Behold, I stand at the door and knock; if anyone hears My voice and opens the door, I will come in to him and will dine with him, and he with Me. 

In the context of this letter Yeshua is knocking at the door of the errant Laodicean believer. This is not intended as a general evangelistic invitation.

Throughout the letters to the assemblies Yeshua has repeated the phrase, “He who has an ear, let him hear what the Spirit says to the assemblies.” Here he offers an opportunity to wayward believers to hear anew, He is calling out and knocking, but He will not force His way in. The door can be seen as a metaphor for the access point at the core of our being, Yeshua is standing in the midst of the assemblies but is calling on the individual members, the building blocks of the community of faith. He is presenting each one with an opportunity for revival.

The dinning analogy is one of powerful importance to every culture. Food is the centre of family and community interaction and an opportunity for building intimate relationships. Food warms the body and fills it with fuel for life, it provides a foundation of physical contentment upon which we build lasting friendships.

G-d is ever ready to receive repentant sinners:

“Therefore say to them, ‘Thus says HaShem of heavens armies, “Return to Me,” declares HaShem of heavens armies, “that I may return to you,” says HaShem of heavens armies.” –Zechariah 1:3

21 He who overcomes (in Me), I will grant to him to sit down with Me on My throne, as I also overcame and sat down with My Father on His throne. 22 He who has an ear, let him hear what the Spirit says to the assemblies.’”

Yeshua is the ultimate example for anyone who would overcome sin. It is only in Him that we are able to overcome, therefore we shouldn’t fret about how we will find the strength, because He is our strength.

“But we do see Him who was made for a little while lower than the messengers, namely, Yeshua (Jesus), because of the suffering of death crowned with glory and honour, so that by the grace of G-d He might taste death for everyone.10 For it was fitting for Him, for whom are all things, and through whom are all things, in bringing many sons and daughters to glory, to perfect the author of their salvation through sufferings. 11 For both He who sanctifies and those who are sanctified are all from one Father; for which reason He is not ashamed to call them brothers and sisters.” –Hebrews 2:9-11

”For we do not have a high priest who cannot sympathize with our weaknesses, but One who has been tempted in all things as we are, yet without sin. 16 Therefore let us draw near with confidence to the throne of grace, so that we may receive mercy and find grace to help in time of need.” –Hebrews 4:15-16



“That we may receive mercy and find grace to help in time of need”, refers not only to sickness and physical suffering but also in our struggle to resist sinful actions, we have need of grace and mercy in Messiah when we are faced with moral choices, when we are tempted or in disappear, depressed or feeling overwhelmed. Whatever our need may be, we’re able to receive mercy and find grace in Him at any time.

Believers who overcome in Yeshua will actually sit with Him on His throne (Rev 20:4-6, 11; Matt 19:28), which He shares with G-d the Father.

“For if we died with Him, we will also live with Him;
12 If we endure, we will also reign with Him;
If we reject Him, He will also reject us;
13 If we are faithless, He remains faithful, for He cannot reject Himself.” –2 Timothy 2:11-13

© 2015 Yaakov Brown

An examination of Revelation chapter 2.

Introduction:

In the first chapter of the Revelation of Yeshua, He manifests Himself in humanoid form and illuminates His character and intention through present and symbolic language.

The letters to the various believing communities are each given a similar structure and form, with some slight differences regarding the messages to Laodicea, Smyrna and Philadelphia. The pattern of writing is as follows:

1.)  An address to the, “Messenger/Angel” of the specific congregation. (Perhaps proof of a human messenger?)
2.)  Yeshua names Himself (speaking of Himself in the third person, He uses the symbolic titles of the previous chapter in reverse order, beginning with the final title, “Who holds the seven stars in His right hand and walks among the seven menorot”).
3.)  The congregation is praised for her virtues (except Laodicea).
4.)  The congregation is warned to turn from its sinful practises (except Smyrna and Philadelphia).
5.)  Yeshua promises good things to those in the congregation who are overcoming in Him. The rewards/blessings to come are related to the issues faced by each congregation, e.g. Pergamum must refuse food sacrificed to idols (2:14), their reward, “Hidden Manna” (2:17).
6.) Yeshua reminds His Ecclesia that only those who have ears to hear will hear (Shema: listen, perceive, understand, absorb, practise, take to heart), what the Spirit (Ruach) is saying to the communities of believers.

Apart from being an exceptionally well ordered historical record and proof of Messiah’s gracious character, the rhythm of the letters affords us a foundation for our communications with other believers, both individually and corporately.

Each of the letters is addressed to the angel/messenger for the purpose of being delivered to the community of believers in question. In addition, each of the community’s names have both historical and symbolic value:

1.)    Ephesus, “Permitted” (Free will)
2.)    Smyrna, “Myrrh” (Mourning)
3.)    Pergamum, “High Tower” (Pride)
4.)    Thyatira, “Odour” (Consequence of Sin)
5.)    Sardis, “Deep orange/red” semi-precious stone used in making jewellery (façade)
6.)    Philadelphia, “Brotherly love” (Faithful)
7.)    Laodicea, “People under Judgement” (Judgement)

It is no coincidence that each of the city’s names correspond to the issues and consequences alluded to in the letters pertaining to them. This gives us a strong remez (metaphorical) application to the Ecclesia (The entire body of believers). Each of the issues addressed to these seven communities is equally relevant today in our lives as both individuals and believing communities. The challenge of Messiah remains and the threat of the removal of His menorah from the midst of certain communities also remains: but so to do the promises of reward and overcoming in Him.

The Text:

Revelation #2:

2:1 “To the messenger of the assembly in Ephesus write:
The One who holds the seven stars in His right hand, Who walks in the midst of the seven menorot, says:

This message is dictated to Yochanan for the messenger to Ephesus, the city whose name means, “Permitted”. The purpose of a messenger is to deliver a message, therefore the letter is intended specifically for the believing congregation in the city of Ephesus.

The Ephesian believers have not permitted false apostles to enter their midst, however, they have permitted themselves to forsake their first love.

Ephesus, is the first/head of the communities, therefore the Messiah names Himself as the One Who is over all the communities, by identifying with the present Shekinah (feminine glory) and the oil of the Ruach Ha-Kodesh, seen symbolized by the menorot. He also presents Himself as the One Who holds the communities of believers securely in His safe right hand. Therefore He begins by saying, “I Am the One Who with The Father imparts the Ruach to you, I Am the One Who holds you securely in my right hand, See, I have engraved you on the palm of my hand (a reference to the crucifixion)”. –Yishaiyahu/Isaiah 49:16.

2 ‘I know your deeds and your toil and perseverance, and that you cannot tolerate evil men, and you put to the test those who call themselves apostles, and they are not, and you found them to be false; 

The Ephesians exhibit an ability to remain faithful to the ketvi (written word), testing those who are false and through the truth of the Instruction of G-d proving them to have evil intentions. They have been very careful not to tolerate evil people or permit them to remain within the Messianic community. This is to their credit.

3 and you have exhibited perseverance and have endured for My name’s sake (The name of both HaShem and Yeshua His Messiah), and have not grown weary. 

The community has stood up for both their belief in Yeshua as Messiah and for the G-d of Israel. It’s important to remember that both Jews and Christians were being persecuted at this point in Roman history.
 
It is interesting to note that the community of believers in Ephesus have persevered and stood up for the Name of Messiah and that they have not grown weary. However, the following critique exposes something further, something that is extremely serious.

4 But I have this against you, that you have forsaken your first love (Greek: agape Hebrew: Ahavah).5 Therefore remember from where you have fallen and were driven off course, and return and act out the mitzvot (right actions) that you did from the first;

What is, “First love”? The Greek, “Agape” is an all-encompassing altruistic love that touches on aspects of all the other Greek forms but is outside them, holding them together; all this is summed up in the Hebrew, “Ahavah” which denotes a connection to all forms of love but is primarily a composite of intentional commitment and authentic emotion. It is foolish to demand that the word must represent one element of its meaning over another, after all the Ephesians exhibit commitment and intentional devotion and yet have forsaken their first love. On the other hand, while they’re doing good things, they aren’t doing those things that give evidence of first love. Therefore, First Love is both desperate longing and intentional commitment, it is the first taste of the Messiah’s lips and the receiving of His wedding proposal, it is the complete awareness of our frailty and the freedom to accept His protection, and it is the humility of returning and the confession of guilt, the trust that opens the gift of salvation. First love is a person, His name is Yeshua. We have forsaken Yeshua, reasoning that doing for Him is more important than being with Him.

“I have this against you, that in spite of all your efforts to refute evil, you haven’t bothered to take time to just sit with Me. Remember when we used to dance barefoot in the long grass and picnic on the beach away from the maddening crowed? Sit with me, return to me.”

Yeshua reminds the Ephesians that they have allowed themselves to be driven off course. They have fallen from a great height to their own detriment. He implores them to remember Him and their First Love for Him unto the Father, and to simply return.

We see in the actions of the Ephesian believers the same error that we ourselves perpetuate today. In our zeal for righteousness we leave behind the root of that same righteousness. Our good deeds must come from our First Love (Yeshua), they cannot come from our fallen need to prove ourselves righteous. Righteous acts done from a wrong motivation are like used tampons (menstrual cloths) Isaiah 64:6.

Or else I am coming to you and will remove your menorah (sevenfold Temple lamp stand) out of its place—unless you return (to your first love).

This is not a threat to the salvation of individuals within the Ephesian Ecclesia (or any other for that matter). What Yeshua is saying is that He will remove His present power and Shekinah k’vod (feminine glory), the corporate manifestation of the Ruach Ha-Kodesh, from the midst of the community of believers in Ephesus. To follow the symbolism we could say, “If the menorah is not attended to the lamps will burn out.” This corresponds to the Temple Menorah which was lit by the priests with oil supplied by the community, the light is born of fire and oil, cleansing and spirit. If the Menorah is not attended it will cease to provide light to the Temple, this happened during the reign of Antiochus Epiphanes, who desecrated the Temple leaving it pitch black. The same will be true of the Messianic community that turns from authentic Messiah ignited, Spirit filled faith.

The alternative is simple, return, and the menorah’s light will remain.

6 Yet this you do have, that you hate the deeds of the Nicolaitans, which I also hate.

The Nicolatians are thought to have been a libertine sect that taught there followers to sin that grace may abound. They compromised their faith by merging it with pagan forms of worship that included idolatry and sexual immorality. They may also have adopted aspects of the mystery religions of the period.

Notice the use of the Greek, “miseho” meaning, “detest”. Evil actions are detestable to G-d. It is clear however that it is the evil actions that G-d detests and not the Nicolatians themselves.

7 He who has an ear, let him hear what the Spirit says to the believing communities. To the person who overcomes, I will give the right to eat of the Aytz Chayim (tree of life) which is in Gan-Eydan (Paradise) of G-d.’

The meaning of the phrase, “He who has an ear, let him hear what the Spirit says to the believing communities.” Is clear. These are the same words that Yeshua used during His earthly ministry. He often used the phrase, “Whoever has ears to hear, let them hear (Shema: take to heart, understand, implement etc.)” (Mark 4:9). This phrase followed the exposition of mashlim (parables) and was intended to denote the words of the prophet Isaiah:

“They may be ever seeing but never perceiving, and ever hearing but never understanding; otherwise they might turn and be forgiven.” –Mark 4:12/Yishaiyahu/Isaiah 6:9-10

The famous idiom, “No one is blinder than he who refuses to see” is the perfect modern representation of this Hebrew idiom. The message of the Messiah is clear, He intends His letter to be understood, not by everyone in the community—for there are surely goats among the sheep—but by everyone who has been given the ability by Yeshua Himself to take the words to heart. This is seen in the context of Mark 4:9-12: Yeshua explains to His talmidim (disciples) that the secrets of the Kingdom have been given to them—that is those who have accepted Him as Messiah (therefore all believers). This is a preface for the Revelation of Yeshua, where He unveils the past, present and future to His Ecclesia (Worldwide community of believers). To all others the Revelation remains a difficult parable that is beyond the understanding of natural human intellect.

The phrase, “to the person who overcomes” needs to be understood in reference to the story of Israel (ethnic) and his beginning as one who wrestled with G-d and man and overcame. Jacob’s name was changed from, “to follow, grasp at the heal” to Israel, “The one who overcomes in G-d”. Yeshua Himself gave Jacob his new name, He also gives every believer a new name, in that it is in Yeshua that we overcome in G-d. This is a better translation than, “to him who is victorious”, because it is not us but Messiah Who is the victor, we overcome through the victory won by Yeshua Himself.

The reward is the counterpoint to the possible punishment. Where the punishment was the removal of the corporate Menorah, the reward is the assurance of the individual’s access to eternal life.

Aytz Chayim (Tree of life) is a powerful Hebrew symbol that connects the creation and the Garden of Eden (Gen 2:9; 3:22, 24) to the present Gan-Eyden (Paradise: the separated part of Sheol set apart for the righteous, also known as the bosom of Avraham. Luke 16:19-31; Luke 23:43). It also connects the believer to the future unifying of Gan-Eyden (Paradise) and the Olam Haba (World to come), in that the Aytz Chayim (Tree of life) seems to act as a conduit between the temporal Gan-Eyden of Sheol and the eternal city which is outside of the universe in the third heaven awaiting the time of the end when eternity will consume time and the New Jerusalem will come down to engulf the righteous.

It is interesting to note that modern Rabbinical Judaism refers to the Torah as, “Aytz Chayim” and that the prayers chanted in acknowledgement of this affirm the intrinsic connection between the Torah (Written Word) of HaShem and eternal life.

8 “And to the angel/messenger of the community of believers in Smyrna write:
These are the words of The first and the last, Who was dead, and has come to life:

Smyrna means, “Myrrh” a perfume used to dress the dead and a symbol of mourning. It is therefore poignant that Yeshua identifies Himself to the Ecclesia of Smyrna as The One Who was dead but is eternally alive.

9 ‘I know your afflictions and your poverty (but you are rich),

The Suffering Messiah, Who from birth was marked by myrrh in anticipation of His sacrificial death, acknowledges the shared suffering of His people in Smyrna. He is present in their suffering, by His own admission He walks in the midst of the communities. He also illuminates the spiritual reality of their present/future glory in the Olam Haba (World to come), saying, “But you are rich!”

And the blasphemy by those who call themselves Jews but are not, rather they are a gathering belonging to the Accuser (Satan). 

Like the false apostles—that is, people who were not apostles at all but proven to be liars—the people in question here are not Jews but Gentiles pretending to be Jews.  They are a gathering (Greek: soonagogay, used to describe both a gathering of people and a building or meeting place, not necessarily a traditional Jewish Synagogue).

These Gentiles were perhaps like the Judaizing Gentiles of Galatians 6:12-13, having taken on certain aspects of Judaism, claiming to be delivered by those practises but also failing to live devoted lives according to the Torah. They were probably subject to a false legalistic observance of the Torah like that refuted by Shaul/Paul the Apostle in 1 Corinthians 9:20. These Gentiles may have been responsible for drawing other Gentile Christians away from the freedom of the Gospel and into a pseudo-Messianic Synagogue version of faith that desecrated both Judaism and Christianity.

I’m sad to say this very thing is happening in my own city today, where there are groups of Gentiles, who are so desperate to win their own salvation that they have begun to pretend to observe the Torah devotedly in order to show themselves superior to the so called apostate Church. These same Gentiles desperately seek out fictitious genealogical evidence for some sniff of a scrap of Jewish blood because they think that in doing so they will be more chosen than someone else. This is the very antithesis of the Gospel of Messiah, for it is “by grace you are saved through faith; and that not of yourselves: it is the gift of G-d: Not of works, lest anyone should boast”. –Ephesians 2:8-9

If this present situation weren’t so sad it would be hilarious. What irony, a Group of Gentiles claiming to be Jewish (but are not) and accusing other Gentile followers of Messiah of not being Jewish enough. The tragedy is that this type of thinking makes room for the lie of Suppersessionist/Replacement based theologies that these very same groups seek to refute.

We should not steal from the Kingdom of G-d the beauty of the cultural worship of the Gentile nations, who through Yeshua have been set free to honour G-d in unique and powerful ways. Yeshua Himself reminds us that He has, “sheep from other sheep pens”.

10 Do not fear what you are about to suffer. Behold, the devil (Slanderer) is about to cast some of you into prison, so that you will be tested, and you will be tortured for ten days. Be faithful until death, and I will give you the crown of life. 

The Greek deeabolos, is used here rather than the title Satan. A demonic force can be a deeabolos but it cannot be a Satan. Therefore, while this title here refers to an aspect of Satan’s character, “slander”, it also infers that the deeabolos is being sent to instigate the persecution. We must keep in mind that Satan is not omnipresent, He can’t be everywhere at once.

G-d is in control of this testing and has already assured its outcome outside of time. The ten days are both literal and symbolic; they represent the completion of the trial of this specific community and the limit set upon the time allowed for the enemy to touch the believers of Smyrna. This is similar to the account of Job in that G-d was in control of Satan’s participation from beginning to end.

Smyrna is symbolic of death and mourning, here her faithfulness even unto death (temporary) is rewarded with a victor’s wreath of life (eternal).

11 He who has an ear, let him hear what the Spirit says to the assemblies. He who overcomes will not be hurt by the second death.’

Ears are designed to hear, however hearing (Shema) in the Hebrew mind must result in understanding and action. Therefore, everyone hears but some refuse to listen and still others refuse to act.

The person who overcomes in Messiah will not be hurt by the second death (Myrrh). This makes two things clear, there is both a death and a life beyond this one. Only those who rely on Messiah Yeshua will overcome.

12 “And to the angel/messenger of the community of believers in Pergamum write:
The One who has the sharp two-edged sword says this:

Pergamum means, “High Tower”, symbolizing pride. In fact the city was built on a high hill, giving it wonderful views of the not so distant coastline.

The sword is the word of G-d, able to divide soul and spirit. It is the word of G-d that will slice pride free from the believers of Pergamum.

13 ‘I know where you dwell, where Satan’s throne is; and you hold fast to My name, and did not deny My faith even in the days of Antipas, My witness, My faithful one, who was killed among you, where Satan dwells. 

Pergamum was a centre of emperor worship in the Roman province of Asia, therefore, given that the worship of the Roman emperor was tantamount to the worship of an antichrist, the city is rightly identified as the place, “Where Satan’s throne is”.

The faith that the Pergamum believers have held on to is the faith that comes from Yeshua. They hold fast to all that Yeshua’s name means, “G-d is our salvation”, “G-d with us”, “King of kings” etc.

Antipas, whose name means, “substitute father” may well have been a father in the faith to many of the believers in Pergamum. He is an example of one who suffered unto death and overcame. In Hebrew this is called, “al Kiddush HaShem”, for the sanctification of The Name. Less than 40 years later the same Roman government put 10 prominent Jewish leaders to death, among them were Gamliel II and the famous Talmudic Rebbe Akiva the convert.

Not only is Satan’s throne there, He also spends much of His time there. This is because the focus of emperor worship is such that it sets itself up in direct opposition to Messiah. Satan longs to rule.

14 But I have a few things against you, because you have there some who hold the teaching of Balaam, who kept teaching Balak to put a stumbling block before the sons of Israel, to eat things sacrificed to idols and to commit acts of immorality. 

G-d wouldn’t allow Balaam to curse Israel (Num 22-24; ref. 2 Peter 2:15-16), however Balaam, having been afforded the opportunity to enter into relationship with HaShem, chose instead to placate the king of Moab by indirectly tempting Israel to engage in idolatry and sexual immorality with Moabite women (Num 25:1-3; 31:16).

This text is not referring to the issue of eating meat, as addressed in 1 Corinthians 8:1-13, 10:21; rather, it refers to the act of participating in the pagan rituals of sacrifice to false gods and engaging in sexually immoral activity associated with these same deities. These acts are in direct opposition to the mitzvot/instructions given to Gentile believers by the Jewish Church fathers in Acts 15:28-29.

15 You also have some who in the same way hold the teaching of the Nicolaitans.

The Nicolatians were a libertine sect that taught there followers to sin that grace may abound.

16 Therefore return; or else I am coming to you quickly (immediately), and I will make war against them with the sword of My mouth.

The Greek, “takho” means immediate, without delay. Yeshua will not stand for this type of abomination within the believing community any more than HaSHem would stand for such actions in the community of ethnic Israel. Just as HaShem took immediate action, so too will Yeshua. He will rebuke the offenders using His word, bringing swift judgement against them.

Yeshua’s word contains both warning and discipline, hope and destruction.

This war of His word is being carried out against the Ecclesia in order to purify the soon to be bride of Messiah.

17 He who has an ear, let him hear what the Spirit says to the community of believers. To the person who overcomes, to him I will give some of the hidden manna, and I will give him a light/white stone, and a new name written on the stone which no one knows but he who receives it.’

Pergamum (Pride), has been rebuked and humbled by the word of Yeshua, the sword that divides the righteous from the unrighteous. The High Tower (Pergamum) of pride is now replaced with the promise of true heights of faith found in the third heaven outside of time. The High city of Pergamum (earthly temporary) may stand in its pride temporarily but the Olam Haba (World to come) awaits the people of G-d outside of time in the third heaven, the highest of heights.

Hidden Manna:

Manna, from the Hebrew Ma zay? (What is it?), is first referenced in Exodus 16:4, 15-31, 35 an is also referred to as the “bread from heaven”, Exodus 16:4; John 6:31-35. Messiah uses this image as a symbol of His own body. A portion of this manna was preserved in the Ark of the Covenant (Exodus 16:32-34; Hebrews 9:4).

The Talmud claims that in the third heaven (outside of time and space), “mills grind manna for the tzidakim (righteous ones)” – Chagigah 12b.

The Jewish apocalyptic writing of 2 Baruch 29:8 speaks of the Messianic age to come when, “the treasury of manna will again descend from on high, and those who live in that time will eat of it.”

It is recorded that when the first Temple was destroyed, either Jeremiah (2 Maccabees 2:4-8) or an angel/messenger (2 Baruch 6:5-10) rescued the ark with its pot of manna, and both the ark and the manna are being kept for the days of the Messiah, when G-d’s people will eat manna once again.

Yochanan relays the message of Messiah, which uses these traditional Jewish beliefs as a platform for showing that those who believe in Him will gain access to the, “Wedding Banquet of the Lamb” (19:19).

The white stone, or stone of light relates to the use of stones as tickets of entry into the public events of the time. The message is one of admission, the believer is symbolically given a stone of light that bears either the Messiah’s unknown name of that of the believer and is an affirmation of the believer’s rightful entry into the Olam haba (World to come). This stone has been purchased on our behalf by the Messiah Yeshua.

It is important to note that no one except the believer who receives it (and G-d), knows what is written on the stone. This infers that no one person can be certain of the salvation of another.

18 “And to the angel/messenger of the body of believers in Thyatira write:
The Son of G-d, who has eyes like a flame of fire, and His feet are like burnished bronze, says this:

Thyatira means, “Odour”. This title may have derived from the fact that the town was known for its many trade guilds, perhaps some of those trades involved tanning and meat culling, resulting in a pungent odour. Regardless, the symbolic meaning is clear, the odour of sin was present in Thyatira.

Yeshua is Ha-Ben Elohim, the Son of G-d. The rightful King over all the earth. This also affirms the fact that Yeshua remains The Son of G-d even after His resurrection (Matthew 4:3).

His eyes like flames of fire symbolize refining judgement, sacrifice, fore vision, penetrating vision and a unity with the Shekinah. His feet glowing like bronze in a furnace symbolize the refining strength of the spreading Gospel, feet firmly planted on earth but intrinsically connected to the wisdom and purity of the heavens through the One Messiah King. (Daniel 10:6)

19 ‘I know your deeds, and your love and faith and service and perseverance, and that your deeds of late are greater than at first. 

Unlike the Ecclesia of Ephesus, the believers of Thyatira have retained their first love and have surpassed it.

20 But I have this against you, that you tolerate the woman Jezebel, who calls herself a prophetess,

There may well be a literal woman named Jezebel who fellowships among the believers and claims to be a prophetess (this is not the same as claiming to have the gift of prophecy, this claim is to the contrary a boast that equates the speaker with one of the prophets of the Tanakh. The irony here is that Yochanan, the writer of these words from Yeshua, is the true prophet of G-d in this situation).

However, what is most likely is that the woman is being named after the Jezebel of the Tanakh who lead Ahab and Israel into idolatry and immorality and sought to eliminate completely the true worship of HaShem (1 Kings 16:30-33; 18:4, 13, 22; 2 Kings 9:22). Jezebel’s name means, “Chaste”, an ironic representation of the complete hypocrisy of the woman in question.

And she teaches and leads My servants astray so that they commit acts of immorality and eat things sacrificed to idols. 

Like her namesake, this particular women is leading the Ecclesia into sexual immorality and idolatry. These are abhorrent to G-d.

21 I gave her time to return, and she does not want to turn away from her immorality. 22 Behold, I will throw her on a bed of sickness (Aramaic: arsa, Coffin), and those who commit adultery with her into great affliction, unless they turn away from her deeds. 


Yeshua has been gracious toward this woman, giving her time to turn back to Him, however, she has refused to do so and is therefore punished by sickness which will lead to death. The Aramaic text illuminates this meaning by using the word, “arsa” which means both bed and coffin.

Those who have engaged in her teachings and have committed similar sins under her guidance are being given an opportunity to repent immediately and avoid the affliction promised to those who continue in their sin.

23 And I will kill her children with pestilence, and all the assemblies will know that I am He who searches the minds and hearts; and I will give to each one of you according to your deeds. 

Those given the opportunity to repent in the previous verses were believers who were swayed by Jezebel’s deception and drawn into her sin, where as those being called her, “children” are those who like her are instigators of the same deception, blood of her blood, both physically and metaphorically. Therefore, due to their wilful resistance toward G-d, they will suffer physical and spiritual death.

The physical deaths of these wolves who have lived among the sheep, will act as a deterrent to others who would seek to harm the congregation. This is a show of G-d’s power like that of Acts 5, where Ananias and Sapphira are killed in the presence of the Holy Spirit as a show of the awesome holiness of G-d with us.

24 But I say to you, the rest who are in Thyatira, who do not hold this teaching, who have not known the deep things of Satan, as they call them—I place no other burden on you. 25 Nevertheless what you have, hold fast until I come.

Those who have maintained their relationship with G-d in righteousness are asked only to continue in the same way. They haven’t sought to “know the deep secrets of Satan”, which is a reference to the mystery religions that claimed secret access to the mysteries of the universe through an intimate knowledge of the dark angel Satan.

The irony here is that Yeshua is unveiling His mystery freely to all who would receive Him, Yeshua doesn’t require His followers to jump through hoops and perform foul rituals in order to know the truth, on the contrary, He reveals it freely to His bride as an engagement gift. This present Revelation utterly refutes the lies and so called mysteries of the evil one.

26 He who overcomes, and he who keeps My deeds until the end, to him I will give authority over the nations; 27 and he shall rule them with a rod of iron, as the vessels of the potter are broken to pieces, as I also have received authority from My Father; 

Yeshua says here that just as He has been given authority from the Father (as prophesied in Psalm 2, below), He will bestow ruling authority over the nations to His servants who overcome in Him.

2:1 Why do the nations rage, and the people ponder emptiness?
2 The kings of the earth set themselves, and the rulers take counsel together, against HaShem, and against his anointed (people), saying,
3 Let us break what binds them apart, and throw away their cords from us.
4 He that sits in the heavens shall laugh: HaShem derides them.
5 Then shall He speak unto them in his wrath, and agitate them inwardly because of His burning anger.
6 Yet have I set my king upon my holy hill of Zion.
7 I will declare the decree: HaShem has said unto me, “You are my Son; this day have I begotten you.
8 Ask of me, and I shall give you the nations for your inheritance, and the uttermost parts of the earth for your possession.
9 You shall break them with a rod of iron; You shall dash them in pieces like a potter's vessel.
10 Be wise now therefore, O you kings: be instructed, you judges of the earth.
11 Serve HaShem with fear (Awe), and rejoice with trembling.
12 Kiss the Son, lest he be angry, and you perish from the way, when his wrath is kindled but a little. Blessed are all they that put their trust in Him. –Tehillim/Psalm 2

28 and I will give him the morning star. 

Yeshua offers the, “Morning Star” to those who overcome in Him. This is literally Venus, the brightest star in the morning sky, and is symbolic of the Messiah. Ironically it was Balaam who prophesied, “A star shall step forth from Jacob” (Numbers 24:17). This same phrase is used to refer to Messiah Yeshua in Revelation 22:16

29 He who has an ear, let him hear what the Spirit says to the Ecclesia (all believers).’

As this chapter ends we are faced with the same choice, will we receive belief or embrace unbelief? Will we allow our Groom to unveil us, or will we demand a different suitor?

No one is as deaf as he who refuses to listen.

© 2015 Yaakov Brown

An examination of Revelation 1.

Introduction:

If we want to examine The Revelation of Yeshua to Yochanan, we must first put aside all the apocalyptic baggage we have absorbed from Christian sooth Sayers, western media and theological fairy tales. The Hebrew view will shift the western consciousness and play havoc with our predictive paradigm. Therefore it’s best to allow our minds and hearts to prepare a fresh, unsoiled page upon which to allow G-d to write the Word given to Yochanan (John).

Author:

Church tradition names Yochanan/John the Apostle, disciple of Yeshua and author of the Gospel and letters of John, as the author of Revelation. Many modern scholars argue that this is not possible because the text of Revelation uses a rougher, more colloquial style of Greek than the aforementioned writings. However, this argument neglects the commonly understood method of sacred writings in the Hebrew culture and Biblical history. A Biblical author is most often seen as one who dictates the revelation of HaShem to a scribe. This is true of many of the books of both the Tanakh and the New Testament alike. In the case of John’s Gospel and his letters the scribal influence is self-evident, and the text is therefore conveyed in a more literary style and cadence. The Revelation is different in style, not because John didn’t author it but because he wrote it himself without the use of a scribe. Why? Because the Prophet of Prophets Yeshua Himself is the Author and John is His scribe.

Furthermore, the Church father Justin Martyr, from the second century AD testifies to the fact that this book and the letters it contains were written by John the disciple of Jesus. The Church fathers of the second century were people who either knew John personally or knew those who had received his letters. This within forty years of the writing of the scroll of Revelation.

Text style in itself is a poor basis for accessing authorship because throughout history and even today, authors have used varying styles of writing to approach different subjects and communicate to different audiences. As writers ourselves we understand that we use different language and phrasing depending on who we are writing to. This is also the case with the authorship of Revelation. No one who reads the text of this book and experiences the many emotional, spiritual, theological and yes, even textual similarities it shares with John’s Gospel, could ever deny the present truth of his authorship.

Therefore the traditional view regarding John the beloved of Messiah as author of Revelation is valid.

Context:

Yochanan has been exiled to the Island of Patmos, probably a Roman penal colony, at a time in history when the Ecclesia (community of believers) is clearly under wide spread persecution (2:10; 2:13; 3:10; 6:9).

If we choose to accept an alternate authorship, we rob ourselves of the intimate connections between John’s Gospel and Yeshua’s Revelation, and miss the importance of this wonderful reunion between John the beloved disciple and his Messiah Yeshua, friends who are now back together in a divine metaphorical preface to the wedding of the Lamb.

Time of writing:

The Revelation of Yeshua was probably written after the destruction of the Temple in 70 AD following the death of Nero and during the reign of Domitian (81-96 AD). It was a time when Emperor Worship was being enforced, meaning that both Jews and members of the Jewish sect, “The Way” (Christians) were prime targets for persecution.

Languages:

The Revelation is recorded in Greek, Aramaic and Hebrew; each of these ancient languages illuminate the meaning of the English word Revelation, and none of them should be favoured over the other. The unity of meaning offered by these languages gives us a firm foundation of understanding regarding the book of the prophet Yochanan.

Revelation:

Apokalypsis (Greek): Unveil, reveal, disclose: - appearing, coming, illumination, manifestation.

Chizyon: (Hebrew): Sight; from the root concepts:

a)      Galah (Verb: to uncover, reveal), is used on occasion to denote divine revelation (Gen. 35:7; I Sam. 2:27; 3:21).
b)      Raʿah (Verb: to see),
c)       Yadaʿ ("to know"),
d)      Nirʿah, he let himself be seen, showed himself; originally refers originally to a visionary manifestation of God in a holy place (Genesis 12:6–7; Judg. 9:37).

Gelyana (Aramaic): Manifestation

The combining of these meanings gives us a wider platform with which to build our understanding of this extraordinary work of prophecy and communication.

Revelation as a unity:

Unveil (As a bride’s veil is lifted), an appearing (Messiah), a manifestation (The Angel of Messiah), illumination (The light of Messiah), to see (A personal encounter with Messiah), to know (And to be known by Messiah).

Unveil:

It’s traditional within Haradi Hassidism (A sect of Hassidism), for the groom to veil his bride at the beginning of the marriage ceremony, after which he moves away from her for a time to convey the ancient practise of betrothal, which allowed for a year’s absence between betrothal and marriage. The groom then returns to the bride and lifts her veil, revealing her expectant face and from her perspective, illuminating the face of the groom. The face of the groom is illuminated by the two men who accompany him, each holding a multi-wicked candle (Commonly used for Havdalah, the ceremony of separation between the Shabbat and the work week).

This simple modern practise, reflecting the ancient tradition, gives us some understanding of the events that take place throughout the book of Revelation.

 Appearing: 

G-d appears to the Patriarchs and Prophets of Israel in order to reveal His purpose for Israel. Abraham (Gen. 12:6–7; 17:1–2), Isaac (Gen. 26:24), Jacob (Gen. 35:9–10; 48:3–4; cf. Ex. 6:3), Moses (Ex. 3:2 , 16–17), Manoah (Judg. 13:21–22), and Solomon (I Kings 3:5; 9:2).

G-d also reveals Himself to the whole of the people of Israel at the Tent of Meeting (Lev. 9:4, 6, 23; Deut. 31:15; cf. 31:11), which infers a perpetual promise attached to the revelation of the Torah on Mount Sinai.

The people of Israel see the kavod, the "Presence of HaShem" (Lev. 9:6, 23), or the ʿammud he-ʿanan, the "pillar of cloud" (Deut. 31:15). This indicates HaShem's Presence, but, at the same time, veils Him from sight. The kavod, (I Sam. 4:21; I Kings 8:11; Ps. 24:7–10), signifies a veiled appearance of G-d, an appearance in which no precise form can be discerned. It denotes a manifestation by fire, light, and smoke, connected to the revelation of Sinai.

Manifestation & Knowing:

The word nodaʿ, "he made himself known," is used in a number of texts to convey the idea of intimate knowledge of HaShem in a personal context (Exodus 6:3, Exodus 6:2–8, in turn, is obviously the inspiration of Ezekiel 20:5–9, Ezekiel 35:11–12, 38:23, and 39:7).

The pronouncing of the holy name YHWH is usually followed by the statement that “HaShem is the G-d Who brought Israel out of Egypt,” and Who guides them through history. The G-d of Israel reveals Himself as participating in history. The Bible is a history of G-d's revelation, both individual and corporate. This gives us an insight into the reason for the Revelation being given to the individual Yochanan in the form of letters intended for the corporate community of the Asian (Roman province) Ecclesia (communities of believers).

Both Knowing and Manifestation are present in the intimate interaction between the Angel of HaShem and Jacob (Genesis 32:22-32). Jacob is known by G-d and thus becomes known to himself. He is also embraced by G-d in manifest humanoid form and clings to Him in humility, acknowledging that revelation comes from G-d. Subsequently Jacob receives the name Israel which means, “He overcomes in G-d”. This event stands out as the inception of Israel’s knowing through being known. We can glean much from this concept and utilize this intimate learning in our interpretation of the book of Revelation.

Illumination and sight:

In Jacob’s wrestling with G-d (Yeshua, Emanuel), he sees G-d. This is a terrifying concept in ancient Judaism. The Torah says, “But He said, ‘You cannot see My face, for no man can see Me and live!’” –Shemot/Exodus 33:20

Jacob’s understanding of G-d is changed through Messiah, the Messenger/Angel of HaShem. Through Messiah Jacob receives the unveiled revelation of G-d, illuminated by Messiah and purchased through the sacrificial death of Messiah which has already taken place outside of time before the foundation of the world. Therefore, when Yeshua appears to Yochanan and sends His Messenger to the Ecclessia, He is participating in the continuing history of G-d’s people. This formula echoes that of G-d’s appearances to Israel throughout the ages and should be understood to be an extension of those appearances. As the Son of Man, Yeshua appeared to both Ezekiel and Daniel the prophets of HaShem.

Yochanan/John is notably the singular Prophet of the New Testament in that his function is that of the former prophets of the Tanakh. No other New Testament book, in its entirety, is said to be a prophecy.

The Revelation of G-d in Talmudic Literature:

Both the Talmud and Mishnah, call the manifestation of G-d to man, gillui Shekhinah (unveiling the feminine {not female} presence of HaShem).

In addition, the Talmud calls G-d's revelation of His word to man, “devar Adonai” (Word of HaShem). For those of us who follow Yeshua this terminology is familiar. Yochanan/John’s Gospel calls Yeshua, Ha-D’var (The Word). This understanding is consistent with the book of Revelation and shows yet another strong link to Yochanan the apostle’s authorship.

The following, is an exert taken from an excellent article written by Walter S. Wurzburger

“The Torah is identified with the wisdom which had existed before the creation of the world (Sif. Ekev 37; Gen. R. 1:4) and is regarded as the instrument with which the world was created (Sif. Devarim 48; Avot 3:14). The concept of Torah is thus broadened to include not only God's commandments, the admonitions to observe the commandments, and stories of the forefathers, but also the admonition of all the other prophets and the ethical maxims of the other books of the Bible. Thus there occurs the notion that all the prophecies of all the prophets were included in the revelation on Sinai – they were formulated and publicized by later prophets when the need arose (Ex. R. 29, 6; Tanḥ. Yitro 11).

The notion of the sanctity of the Torah as being the word of God is, therefore, the core of the talmudic teaching regarding revelation, and forms the theme of several passages which are specially important as representing the sources for the doctrines concerning revelation which came to be formulated in medieval Jewish philosophy.

One such passage is the Mishnah (Sanh. 10 (11):1) which tells that among the Israelites who have no portion in the world to come are those who deny that the Torah is from Heaven (Torah min ha-Shamayim). An expansion of this is afforded by the Sifrei (Shelaḥ, ed. Horowitz, p. 121) which says that also he who admits that the Torah is the word of God but maintains that one particular matter was said by Moses of his own accord is to be regarded as "a despiser of the word of God" (Num. 15:31). The baraita parallel to this is quoted in the talmudic discussion as an explanation of the Mishnah in Sanhedrin 99a and differs from the Sifrei only in emphasizing in more detail that even he who says a particular verse, a particular point, a particular a fortiori argument, or a particular inference by analogy was said by Moses of his own accord is to be regarded as a despiser of the word of God. Thus the concept of Torah min ha-Shamayim is associated primarily with the notion that every syllable of the Bible has the verity and authorship of the word of God. The contents of the sacred books are to be regarded throughout as conscientious and homogeneous, with not only no contradiction in them, but also no real differences (G.F. Moore).”

by Walter S. Wurzburger

Source: Encyclopaedia Judaica. © 2008 The Gale Grou

What this tells us is that both the Talmud and the Gospel of John share a similar view of the D’var Emet (Torah), the Word of Truth, the Word of G-d, The Torah. We understand that the living Torah and revelation of G-d, is Yeshua our Mashiyach.

With all this in mind we can now begin to examine the text of The Revelation of Yeshua given to Yochanan the Prophet (Beloved of Yeshua).

The book of Revelation begins in Yochanan’s Gospel, with the parting words of the Groom (Yeshua) as He goes to prepare a place for His bride:

“Kefa, turning around, saw the talmid (disciple) whom Yeshua loved (Yochanan/John) following them; the one who also had leaned back on His bosom at the supper and said, “Master, who is the one who betrays You?” 21 So Kefa seeing him said to Yeshua, “Master, and what about this man?” 22 Yeshua responded, “If I want him to remain until I come, what is that to you? You follow Me!” 23 Therefore this saying went out among the brethren that that talmid (disciple) would not die; yet Yeshua did not say to him that he would not die, but only, “If I want him to remain until I come, what is that to you?”

24 This is the talmid (disciple) who is testifying to these things and wrote these things, and we know that his testimony is true. (The phrase, “we” refers to Yochanan’s scribe and those in fellowship with him.) –Yochanan/John 21:20-24

In fact, Yeshua did come to Yochanan/John. His later manifest meeting with Yochanan is recorded in the following unveiling, The Revelation of Yeshua given to His servant Yochanan the Talmid (disciple).

Revelation 1: The Text

1:1 The Revelation (Lifting of the veil, manifestation, giving of sight and knowledge) of Yeshua Mashiyach (Jesus Christ, G-d is my Salvation and the anointed One), which G-d gave Him (Yeshua) to give sight to His servants (Plural), the things which must soon (Human perspective/G-d’s perspective) take place;

The lifting of the veil is an act of bridal preparation performed by Yeshua, He has gone away according to ancient Jewish betrothal custom and has revealed His future return to John through His messenger/angel by lifting the bridal veil: in doing so Yeshua has revealed Himself to His bride the Ecclesia/community of believers, and she in turn is revealed to Him as a pure bride clothed in white, washed in His blood (the bridal price). Yeshua is manifestly present in this theophany (Tangible encounter between a physical representation of G-d and a human being) and is giving sight Chizyon and knowledge “yada” to His servant (Singular) Yochanan (YHVH is gracious) and to His bride, the Ecclesia of believers (Servants).

The writer, Yochanan uses his own name, which reflects the style of the prophets of Israel who are identified in the Nevi’im (Prophets) by their names. Yochanan’s position as the only prophet of the New Testament whose writing is likened to the prophetic revelation of the prophets of Israel, makes this text unique among the writings of the New Testament. The book of Revelation adheres to Hebrews 1, while also reinstating the ancient prophetic role via Yeshua and to Yochanan/John.

Other Jewish Apocalyptic authors write in the present from a past viewpoint predicting future events that have already taken place. They are works that convey a pessimistic view of both the past and the present. On the other hand, Yochanan is unique in that he writes in his own time, looking at the past sacrifice of Yeshua in order to offer present hope for the future fulfilment of G-d’s reconciliatory plan for Israel and the nations.

These prophetic words record past events, describe present events and will reveal things that will soon take place, firstly from humanity’s perspective and secondly from G-d’s perspective outside of time. Therefore, the term, “soon” is somewhat subjective, which explains why we are still awaiting the ultimate fulfilling of the latter chapters of this book.

and He (Yeshua) sent His malakh (messenger, angel) to His servant Yochanan (John, HaShem is gracious)

Why does Yeshua send His messenger/angel? What is meant by malakh (messenger/angel)? The first century Pharisaic Jewish belief that every person has a guardian angel/messenger is evidenced in the book of Acts:

‘When he knocked at the door of the gate, a servant-girl named Rhoda came to answer. 14 When she recognized Kefa’s voice, because of her joy she didn’t open the gate, but ran in and announced that Kefa was standing outside the gate. 15 They said to her, “You are messhuga (out of your mind!)” But she kept insisting that it was so. They kept saying, “It is his angel/messenger.”’ –Acts 12:13-15

The guardian angel/messenger of an individual human being is said to resemble that person in appearance. This is the case with the messenger/angel of Yeshua who has been sent to Yochanan. Yeshua Himself remains a humanoid, transformed human being seated at the right hand of HaShem awaiting the fulfilment of His words to Yochanan and His imminent return for His bride.

2 who testified to the word (D’var/ sword/Gospel) of G-d and to the testimony (public witness) of Yeshua Mashiyach, even to all that he (John) saw.

The, “Word of G-d” is the Gospel of Yeshua for which His servants were/are slain (Revelation 6:9). The Hebrew equivalent for the Greek word translated, “testimony” is, “eydah,” which means, “Public witness” as applied to a court of law and evidenced testimony made before a minyan (10) of community leaders.

Yochanan is the nearest aforementioned subject of this text and it is Yochanan who is now relaying what Yeshua’s angel/messenger has passed on to him.

3 Blessed (by G-d) is the person who reads and those who hear the words of the prophecy, and take to heart the things which are written in it; for the time is near.


How are we blessed by reading, hearing and taking these words to heart (Hebrew lev = core being, not the seat of emotion)? We are blessed in the secure knowledge that for all our struggles to fully understand this prophecy, we are part of the bride to whom it has been revealed. We are the ones being unveiled by Him. We are the ones being offered the opportunity to look upon Him with unveiled face. This is cause for simcha (great rejoicing).

Note that these words are words of prophecy (In the Tanakh sense), making Yochanan the singular prophet of the New Testament.

“The time is near”, makes an important distinction between itself and the earlier use of the Greek term, “Takhos” meaning, “brief, in haste, speedily, soon”. The Greek term translated “near” is, “Engoos” meaning, “near, nigh, ready. The former term used in verse 1, gives the sense of immediacy and refers to certain parts of the prophecy that will happen in Yochanan’s immediate future, whereas the use of the term, “Engoos” in this verse indicates that there are events recorded in this prophecy that have been made ready and are nigh, near, not immediate. This helps us better understand the delay to the complete fulfilment of the latter events of this prophecy.

4 Yochanan, to the seven communities of believers that are in the Roman province of Asia: Grace (chesed) and Shalom (peace, wholeness, soundness, completeness),

 The number seven is seen as a Hebrew symbol of complete perfection and wholeness (Genesis 2:1-3; Exodus 20:8-10), it has a close relationship to Deity because it is used in relating key attributes of G-d and representing His present kavod (Glory) in the manifestation of the Shekinah (Feminine light presence of G-d, represented in the sevenfold Menorah of the Temple).  

The number of congregations represents both the communities themselves and the Ecclesia as a whole. Each of the subsequent letters then are both directed at specific faith communities and address the issues facing the Ecclesia as a whole body: in this case, made up of seven parts.

The theme of seven continues throughout the book:

a)      Seven Messianic communities
b)      Sevenfold Spirit
c)       Seven Menorot (Menorah/Lampstand) (v12)
d)      Seven stars (v16)
e)      Seven flaming torches (4:5)
f)       Seven seals (5:1)
g)      A Lamb with seven horns and seven eyes (5:6)
h)      Seven angels/messengers with seven shofars (8:2)
i)        Seven thunders (10:3)
j)        A dragon with seven crowns on his seven heads (12:3)
k)      The above is also represented as seven hills and seven kings (17:9-10
l)        Seven angels/messengers with the seven last plagues in seven bowls (15:1, 7)
m)    Seven blessings are pronounced throughout the book of Revelation beginning with the blessing of verse 3.

From Him who is and who was and who is to come (HaShem), and from the sevenfold (qualitative) Spirit (Sevenfold, Seven Messengers or Seven aspects of the Ruach), who are before His throne, 5 and from Yeshua Mashiyach (Jesus Christ), the faithful witness, the firstborn of the dead, and the ruler of the kings of the earth.

This collection of verses is much discussed, mostly due to the difficulty arising from the Greek phrase translated either, “seven spirits” or, “sevenfold spirit”: both translations are valid but the latter is more likely because the context denotes a description of the tri-unity of the G-d-head. Therefore I suggest that the sevenfold Spirit mentioned here is the Ruach Ha-Kodesh, the Holy Spirit.

Yochanan opposes angel worship (19:10; 22:8-9) and is therefore unlikely to place a reference to angelic beings within a wider description of the G-d-head. In addition to this the Tanakh describes a relationship between the Ruach of G-d and His sevenfold (qualitative) character:

“And rest (1) will come on him via the Ruach (Spirit) of HaShem,
The spirit of wisdom (2) and understanding (3),
The spirit of counsel (4) and strength (5),
The spirit of knowledge (6) and the Awe (7) of HaShem.” –Yishaiyahu/Isaiah 11:2

’He said to me, “What do you see?” And I said, “I see, and behold, a Menorah (sevenfold lampstand of the Temple) all of gold with its bowl on the top of it, and its seven lamps on it with seven spouts belonging to each of the lamps which are on the top of it;3 also two olive trees by it, one on the right side of the bowl and the other on its left side.” 4 Then I said to the angel/messenger who was speaking with me saying, “What are these, my lord?” 5 So the angel/messenger who was speaking with me answered and said to me, “Do you not know what these are?” And I said, “No, my lord.”6 Then he said to me, “This is the word of the Lord to Zerubbabel saying, ‘Not by might nor by power, but by My Ruach (Spirit),’ says HaShem Tzevaot (of heavens armies).”…

Then you will know that HaShem Tzevaot (of heavens armies) has sent me to you. 10 For who has despised the day of small things? But these seven will be glad when they see the plumb line in the hand of Zerubbabel—these are the eyes of HaShem which range to and fro throughout the earth.” –Zechariah 4:2-10 exerts

Hence, the G-d-head is described as a unity in the following order:

1)      The Father: “Him who is and who was and who is to come”
2)      The Spirit: “The sevenfold (qualitative) Spirit”
3)      The Son: “Yeshua Mashiyach  (Jesus Christ), the faithful witness”

The reason this order doesn’t follow the usual order of, “Father, Son and Holy Spirit” is because the Son is relaying His revelation to Yochanan and describing the G-d-head in relation to Himself.

The phrase, “faithful witness” recalls the phrase, “and the testimony of Yeshua Mashiyach” in verse 2.

To Him (Yeshua) who loves us and released us from our sins by His (Yeshua) blood— 6 and He (The High Priest) has made us to be a kingdom, priests to His G-d and Father (HaShem)—to Him be the kavod (glory) and the dominion forever and ever. Amen (Agreed).

In verses 5-6 we are given a wonderful character description of our Messiah Yeshua:

1.       Faithful Witness: Rev 2:13; John 1:18; Isaiah 55:3-4
2.       The Firstborn (from temporal death unto eternal life) Romans 6:5; 1 Corinthians 15:20, 23
3.       King of kings, Ruler of the Kings of the Earth: Rev 17:14; 19:16; 1 Corinthians 15:24-25
4.       He loves us
5.       He has freed us from our sins at the cost of His blood: Romans 3:24
6.       He has caused us to be a kingdom, a community who are subject to Him
7.       He has caused us to become Kohanim/Priests (From His position as High Priest) for G-d His Father: 1 Peter 2:9

7 ”Behold, He is coming with the clouds, and every eye will see Him, even those who pierced Him; and all the tribes of the land (of Israel) will mourn over Him.” –Zechariah 12:10-14; Daniel 7:13-14 So it is to be. Amen (Agreed, Yeshua Himself is the Amen 3:14).

“I kept looking in the night visions,
And behold, with the clouds of heaven
One like a Son of Man was coming,
And He came up to the Ancient of Days (HaShem)
And was presented before Him.
 –Daniel 7:13

“I will pour out on the house of David and on the inhabitants of Jerusalem, the Spirit of grace and of supplication, so that they will look on Me whom they have pierced; and they will mourn for Him, as one mourns for an only son, and they will weep bitterly over Him like the bitter weeping over a firstborn.11 In that day there will be great mourning in Jerusalem, like the mourning of Hadadrimmon in the plain of Megiddo. 12 The land will mourn, every family by itself; the family of the house of David by itself and their wives by themselves; the family of the house of Nathan by itself and their wives by themselves; 13 the family of the house of Levi by itself and their wives by themselves; the family of the Shimeites by itself and their wives by themselves; 14 all the families that remain, every family by itself and their wives by themselves.” –Zechariah 12:10-14

This quotation employees a combination of Scriptures from the Tanakh used by Yeshua in Matthew 24:30

“And then the sign of the Son of Man will appear in the sky, and then all the tribes of the land (eretz Israel) will mourn, and they will see the Son of Man coming on the clouds of the sky with power and great glory.” –Mattitiyahu/Matthew 24:30

It is important to note that the quotation refers to, “the tribes of the land of Israel” and not to all of humanity. This is because what is taking place corresponds to the reconciliation of the remnant of Israel described by Paul in his letter to the Romans. The mourning here is not unto condemnation but unto repentance and salvation. This occurs prior to the final judgement after those who would come to Messiah from among the nations have been made complete.

“For I do not want you, brother, to be uninformed of this mystery—so that you will not be wise in your own estimation—that a partial hardening has happened to Israel until the fullness of the nations has come in; 26 and so all Israel will be saved; just as it is written,‘The Deliverer will come from Tziyon (Synonymous with Judah and Israel),
He will remove ungodliness from Jacob (Israel).’
27 “This is My covenant (Purchased in Yeshua’s blood) with them,
When I take away their sins.” –Romans 11:25-27

8 “I am the Aleph and the tav,” says HaShem (Merciful, Knowing) Elohim (Judge), “who is and who was and who is to come (Eternal past, present and future), the Shaddai (Almighty).”

Here it is G-d the Father Who is naming Himself in well-known Hebraic terms. He is The First and Last letters of every alphabet, meaning He is the Beginning and the End/Completion of all things. Additionally He is outside of time, He was and is and is to come (A common Hebrew idiom for describing the eternal nature of G-d). He is The Almighty (Shaddai), The G-d above all gods.

This identifying of the Father is important because it lays the foundation for the illumination and identification of the person of The Son Yeshua The Messiah in the latter verses.

9 I, Yochanan, your brother and fellow partaker in the present sufferings and the kingdom and perseverance, which are in Yeshua, was on the island of Patmos because of the word of G-d (Gospel: Revelation 6:9) and the testimony of Yeshua (subjective: Faithful Witness). 

Yochanan now introduces the prophecy by explaining his part in its writing and the physical location of his experience and encounter with the living Messiah.

He acknowledges the present suffering of all believers, the need to persevere in the work of the Kingdom and the hope that believers have in Messiah Yeshua. This rhythm is present throughout the book.

Patmos is thought to have been a Roman prison colony and is situated off the coast of modern Turkey. Yochanan had been imprisoned there because of his active spreading of the Gospel and his having passed on the Testimony of Messiah, for the G-dly purpose of receiving Yeshua’s revelation, to witness His face, unveiled.

10 I was in the Spirit (Of G-d) in the day of the L-rd (the great and fearful future day), and I heard behind me a loud voice like the sound of a shofar (Ram’s horn),

The translation, “In the spirit on the L-rd’s day”, is difficult because it infers that the day is one that specially belongs to the L-rd. From a Hebrew perspective this is nonsense due to the fact that all days belong to HaShem and that the day that sets Israel apart unto HaShem has a name, “Shabbat” which is widely used by the New Testament authors to describe the Sabbath. Therefore we must look at the literal meaning of the text and view it through a Hebraic mind.

The day in question is not the Sabbath, if it were the author would have used the Greek transliteration for the Hebrew Shabbat.

The day in question is not Sunday/Yom Rishon, or the author would have used the equivalent Greek terminology to indicate the specific day.

The only contextual, cultural and Biblically relevant interpretation is the day every Jew is profoundly familiar with, “The Day of The L-rd”, that is, The great and terrible final day (A day is as a thousand years). Yochanan has been transported in the Spirit to the “Day of The L-rd” (Isaiah 13:6-13; Ezekiel 13:5; Ezekiel 30:3; Joel 1:5; 2:1-31; 3:14; Amos 5:18-20; Obadiah 1:15; Zephaniah 1:7-18; 2:2-3 etc).

The a voice like the sound of the shofar is reminiscent of the final shofar call but is qualified by the fact that it is a description of Yeshua’s voice and not in fact a shofar blast, hence the term, “like”.

11 saying, “Write in a scroll what you see, and send it to the seven faith communities: to Ephesus and to Smyrna and to Pergamum and to Thyatira and to Sardis and to Philadelphia and to Laodicea.”

Yeshua commands Yochanan to write what he, “sees”, that is, what is being unveiled, revealed, made manifest and made known. This fits into the overall meaning of the Greek, Hebrew and Aramaic terms for Revelation.

The seven communities form a circular pattern on the coast of modern Turkey and are seen as a symbol of the Ecclesia as a whole, each identifying different struggles and successes among the wider body of believers.

12 Then I turned to see the kol (voice) that was speaking with me.

Notice that the kol (voice) of Yeshua is speaking “with,” Yochanan. We bless the Shofar with the words, “Who has commanded us to listen to the voice (Kol) of the ram’s horn (The Messiah’s strength)”. In addition, Yochanan sees the voice: typically, we hear a voice, however Yochanan both hears the voice (of Messiah) and sees the voice (Who is Himself, Messiah).

And having turned I saw seven golden Menorot (Seven branched Temple Menorah); 13 and in the middle of the Menorot I saw one like a son of man (Daniel 7:13), clothed in a robe reaching to the feet, and girded across His chest with a golden sash (High Priests clothing). 

The seven branched candle stand known as the Menorah, is the lampstand of the Temple of HaSHem. Its sevenfold lights/flames represent the present Shekinah (feminine presence) of HaShem, the light presence of G-d. The oil used to fuel this light is a symbol of the Ruach Ha-Kodesh, the Holy Spirit. Therefore the seven Menorot represent the corporate revelation and presence of the Ruach Ha-Kodesh among the seven communities of believers and the presence of Messiah, Who stands among them shows His rule and the subsequent guiding of the Spirit and the unifying of the wider body of believers. He is described using the title by which He often used of Himself (Matthew 8:20), “Son of Man” a prophetic title gleaned from the prophet Daniel (7:13).

The long robe and golden sash are part of the garments of the High Priest (Exodus 28). Yeshua is the High Priest (Hebrews 2:17-3:6; 4:14-5:10; 6:20-10:21) who has formed us into a nation of priests.

14 His head and His hair were white like white wool, like snow; and His eyes were like flames of fire. 15 His feet were like glowing bronze in a furnace, and His voice was like the sound of a large volume of rushing water. 

This description of Yeshua mirrors the description of HaShem (The Ancient of Days) from the prophet Daniel (Daniel 7:9-10). This is one of many occasions throughout Revelation where Yeshua is identified as G-d with us.

The white hair symbolizes wisdom, purity and truth, His eyes like flames of fire symbolize refining judgement, sacrifice, fore vision, penetrating vision and a unity with the Shekinah. His feet glowing like bronze in a furnace symbolize the refining strength of the spreading Gospel, feet firmly planted on earth but intrinsically connected to the wisdom and purity of the heavens through the One Messiah King. (Daniel 10:6)

I recall a trip in the Canadian Rockies where we made camp beside a wide voluminous river. The sound of that massive rushing body of water was both terrifying and utterly peaceful all at the same time. Listening to it I was in awe of G-d’s power and the rhythm of His all-encompassing fidelity. I was utterly undone and completely secure. This is what it means to hear the voice of Yeshua, “like the sound of many waters”.

16 In His right hand He held seven stars, and out of His mouth came a sharp two-edged sword; and His face was like the sun shining in its strength (unbearable to the human eye).

The right hand of Messiah symbolizes strength, authority, action and righteousness: it’s within this strength that He holds the stars (Which are the messengers of the seven communities). Out of His mouth issues the Word of G-d, the word of truth, and the sword of the Spirit, a sharp double edged sword that cuts surgically to discern between bone and marrow (2 Corinthians 6:7; Ephesians 6:17).

“For the word of G-d is living and active and sharper than any two-edged sword, and piercing as far as the division of soul and spirit, of both joints and marrow, and able to judge the thoughts and intentions of the heart.” –Hebrews 4:12

Yochanan was only able to look upon and describe the radiance of Yeshua’s face because he was in the Spirit observing things beyond the physical limitations of human vision. Yochanan had witnessed Yeshua’s face in this radiant state before, the Gospel of Matthew records the transfiguration this way:

“And He was transfigured before them; and His face shone like the sun, and His garments became as white as light.” –Mattitiyahu/Matthew 17:2

The prophet Habakkuk describes HaShem in a similar way:

“G-d comes from Teman,
And the Holy One from Mount Paran. Selah.
His splendor covers the heavens,
And the earth is full of His praise.
4 His radiance is like the sunlight;
He has rays flashing from His hand,” – Habakkuk 3:3-4

17 When I saw Him (Yeshua/Yeshua’s Angel), I fell at His feet like a dead man (fainted).

The prophets of the Tanakh shared similar experiences (Isaiah 6:5; Daniel 7:15).

“Woe to me!” I cried. “I am ruined! For I am a man of unclean lips, and I live among a people of unclean lips, and my eyes have seen the King, HaShem Shaddai.” –Yishaiyahu/Isaiah 6:5

And He placed His right hand on me, saying, “Do not be afraid;

This phrase of comfort is used many times throughout the Scriptures, from ancient days the fearful interactions between G-d and human beings have terrified the servants of HaShem through the unfathomable knowledge of G-d’s holiness. The divine response to our fearful awe is to comfort us with the words, “Do not be afraid”.

I am the first and the last,

This statement echoes the words of The Father, Who said, “I am the Aleph and the Tav”. There is no doubt that Yeshua is claiming to be G-d (with us).

18 and the living One; and I was dead, and behold, I am alive forevermore, and I hold the keys of sheol (holding place of both the righteous and the unrighteous, divided into Gehenah {torment} and Avraham’s bosom {Paradise}) and death (The result of sin, temporal separation). 

In this statement we see the risen, victorious Messiah Who has overcome death and torment on our behalf and has control over the keys to both sheol (The holding place of the yet to be judged dead, which is divided into sections for the righteous and the unrighteous, Gehenah {torment} and Avraham’s bosom {Paradise}), and death itself, the result of sin.

Messiah has swallowed up death in victory.

The holding of keys signifies the ability to both open and shut doors. This is affirmed by Rev 3:8, concerning an open door set before the members of the Ecclesia of Philidelphia.

Yeshua will open the doors of Sheol and death at the appropriate time.

19 Therefore write the things which you have seen (past), and the things which are (present), and the things which will take place (Future) after these things. 

A great deal of confusion and many of the foolish interpretations of revelation, could be avoided by a simple understanding of these verses. It’s not for nothing that these words are recorded at the outset, they are intended to give parameters for the interpretation of events described in this book. These events are divided into past, present and future as those terms relate to Yochanan in the latter part of the first century AD.

Note that Yochanan is not simply writing down something he has heard, but is tasked with recording what he has seen.

20 As for the sod (mystery) of the seven stars which you saw in My right hand, and the seven Menorot: the seven stars are the malakhim (messengers/angels) of the seven communities of faith, and the seven Menorot are the seven communities of faith.

Revelation is not intended to be an unsolvable mystery, though, as with all Scripture there are some things we will not be certain of until they are revealed to us face to face by HaShem. On the contrary, Yeshua is making clear the meaning of those symbols which are likely to confuse Yochanan. Therefore Yeshua explains that the seven stars are the messengers of the seven communities.

The Hebrew malakh can refer to a humanoid messenger, an angelic manifestation or a human being. The messengers could either be angelic guardian angels or human messengers who will deliver Yeshua’s letters to the communities of faith, or, they could be both.

In saying that the communities of faith are represented by the Menorot, Yeshua is saying that they are His glory. Therefore they must reflect His character, hence the need for the disciplinary letters and the later threat of removal of the Menorah from the midst in the letter to Ephesus (2:5).

In reading this text we are blessed to behold the character of our G-d and Messiah. We see the work of His Spirit and the loving impartation of His mighty ones, those messengers that guard us and bring His word to us. We are armed with the confidence of having been given a glimpse of our future unveiling as the bride of Messiah. We are able to see G-d at work, past, present and future, which reminds us of our Shabbat candles, the candles of Observance and remembrance.

In Him we observe His holy convocation/gathering, and we remember what He has done, what He is doing and what He has promised to do in the future. This knowledge secures us in His safe and loving arms. The rushing waters of His voice inspire us to be in awe and comfort us with deep peace.

© 2015 Yaakov Brown